m 


UNIVERSITY  OF  CALIFORNIA. 


FROM   THE    LIBRARY  OF 


DR.  JOSEPH   LeCONTE, 

GIFT  OF  MRS.   LECONTE. 

No. 


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Wl  LLIA.M     KKNT.    .M.    I). 


SUBSTANTIAL 


CHRISTIAN  PHILOSOPHY; 


OR, 


TRUE  SCIENCE  IN  HARMONY  WITH  NATURE,  MAN, 

AND  REVELATION,  SPECIALLY  DESIGNED 

FOR  YOUNG  PEOPLE. 


COMPILED  BY 


WILLIAM  KENT,  M.D. 

H 


The  Scientific  portion  is  largely  from  the  writings  of  A.  Wilford  Hall,  Ph.D. 

LL.D..  and  his  Distinguished  Contributors  in  the  Scientific  Arena  and 

Microcosm,  and  carefully  revised  by  Dr.  Robert  Rogers, 

formerly  associate  editor  of  the  Microcosn,. 


NEW  YORK: 

JOHN  B.  ALDEN,  PUBLISHER. 

1895. 


f  J 


/3/)1 


Copyrighted,  1895, 

BY 

WM.     KENT,     M.D7 


TRUE    SCIENCE    THE    HANDMAID    OF 

REVELATION. 

"  For  his  unseen  things,  from  a  world's  creation  are 
to  be  clearly  seen,  by  .the  things  made  being  perceived — 
both  his  eternal  power  and  divinity  (or  divine  nature), 
to  the  end  they  might  be  without  excuse/'  Rom.  i.  20. 
Rotherham's  translation. 

"  By  faith,  we  understand  the  ages  to  have  been 
adjusted  by  declaration  of  G-od  ;  to  the  end  that,  not 
out  of  appearances,  should  that  which  is  seen  have  come 
into  existence,"  Heb.  xi.  3. 

The  same  Greek  word  aion  rendered  "  ages,"  is  found 
in  chapter  i.  2;  Eph.  iii.  11 ;  Matt.  xi.  32. 

"  Great  are  the  works  of  Jehovah,  sought  out  by  all 
desiring  them,"  Isa.  iii.  2. — Young's  translation. 

"  Ye  search  the  Scriptures,  because  ye  think,  in 
them,  to  have  life  age-abiding,  and  they  are  they  which 
testify  of  me,"  John.  v.  39. — Rotherham. 

"  The  declarations  which  I  have  spoken  unto  you  are 
spirit  and  are  life,"  John  vi.  63. — (Ibid.) 

"  If  perchance  any  one  be  willing  to  do  his  will  he 
shall  understand  about  the  teaching  whether  it  is  of 
God,  or  I  from  myself  am  talking,"  John  vii.  17. — 
(Ibid.). 


HAVING  BEEN 

Raised  as  it  were  from  the  brink  of  the  grave,  I  feel  doubly  honored  in 

having  permission  to 

D  ED ICATE 

This  volume  to  the  Great  and  Good 

A.    WILFORD    HALL,    PH.D.,  LL.D., 

The  Distinguished  Founder  of  the  Substantial  Philosophy,  to  whom  1 
believe  the  Christian  World  is  to-day  more  indebted  than  to  any  other  [liv- 
ing person.  When  the  whole  intellectual  heavens  were  covered  with  dark- 
ness, and  the  terrific  storm  of  unbelief  was  sweeping  over  Christendom  like 
a  cyclone,  he  stood  firm  as  a  massive  rock  in  mid-ocean,  encompassed  by  the 
threatening  angry  billows  of  Evolution,  Agnosticism,  Materialism,  Atheism, 
and,  worse  than  all,  Religionism.  And  to  the  noble  band  of  distinguished 
men  who  rushed  to  his  support,  among  whom  must  be  numbered  I>rs.  3fott, 
Kost,  Swander,  Hamlin,  Lowber,  and  Crawford;  Prof.  Kephart  and  Capt. 
Kelso  Carter;  Elder  Munnel,  J.  B.  Hoffer,  and  Dr.  G.  A.  Audsley,  F.  R.  1. 
B.  A.,  of  London,  England  (now  of  New  York). 

I  take  an  affectionate  farewell  of  those  honored  men  until  we  meet  n\'th 
our  common  Lord  and  see  him  as  He  is. 

WM.  KENT,  M.It. 


ACKNOWLEDGMENTS. 

With  respect  to  acknowledgments  to  the  various  con- 
tributors of  the  Microcosm,  I  have  to  say  that  when  I 
began  to  epitomize  I  had  no  thought  of  publishing 
beyond  the  circle  of  our  young  people,  and  therefore 
deemed  credit  unnecessary,  and  especially  as  Dr.  Hall 
had  given  a  general  permission.  But  when  my  views 
were  changed  with  respect  to  the  limit  of  the  pub- 
lication, I  found  it  utterly  impossible  to  give  correct 
credit.  Hence  I  concluded  to  throw  myself  on  the 
generosity  of  all  to  whom  I  am  indebted,  by  making  one 
general  acknowledgment,  believing  them  equally 
generous  with  Dr.  Hall,  to  whom  I  am  more  indebted 
than  language  can  express. 

With  regard  to  the  scientific  department,  I  am  much 
gratified  in  saying  others  have  labored  and  I  have 
entered  into  their  labors,  for  the  express  purpose  of  ex- 
tending the  sphere  of  Christian  Substantialism,  in 
which  we  all  are  doubtless  equally  interested. 


, 
UNIVERSITY 


V        or 

%^£x 


SUBSTANTIAL  CHRISTIAN 
PHILOSOPHY. 


CHAPTER   I. 

DEFINITION"    OF    TERMS. 

0 

1.  Attribute  is  a  quality  essential  to  the  subject;  as 
extension  is  an  attribute  of  matter,  weight  of  gold,  in- 
telligence of  man. 

2.  Bioplast   resembles  a  microscopic  speck   of  jelly 
perpetually  changing,  yet  always  showing  its  identity. 
Not  well  understood. 

3.  Chemism,  the  cohesive  force  (hitherto  known  as 
chemical  affinity),  that  causes  the  union  between  appro- 
priate chemical  elements. 

4.  Corporeal,  having  a  material,  organic  body,  and  is 
opposed  to  spiritual,  as  the  term  bodily  is  opposed  to 
mental. 

5.  Correlation  of  physical  forces  simply  means  that 
they  sustain  such  mutual  and  intimate  relations  to  each 
other,  that  under  favorable  conditions,  and  within  cer- 
tain limits,  they  are  convertible  one  into  the  other,  or 
have  ability  to  exist  under  another  form  of  force  or 
energy. 

6.  Ego,  the  self-conscious  subject,  the  I,  the  personal 
self. 


2          SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

7.  Entity,  something  existing,  as  opposed  to  nothing; 
something  real,  as  opposed  to  shadow.     There  are  three 
classes  of  entities  in   the  universe:  matter,  substance, 
spirit,  to  which  everything  in  nature  belongs. 

8.  Evolution  in  its  correct  sense  is  the  act  or  process 
of  unfolding  or  developing  as  the  flower  from  the  bud, 
or  the  adult  from  the  child.     But  in  a  perverted  sense 
the  false  theory  that  organic   life  has  developed  from 
simpler   to   more   complex    forms,    as   man    from    the 
monkey. 

9.  Homogeneous,  of  the  same  kind  or  nature  ;  con- 
sisting of  similar  parts  or  elements  of  the  like  nature. 

10.  Impenetrability,  that  quality  of  matter  by  virtue 
of  which  it  excludes  all  other  matter  from  the  space  it 
occupies.     It  does  not  apply,  so  far  as  we  have  been  able 
to  determine,  to  immaterial  substances. 

11.  Immaterial  substance:  by  an  immaterial  entity  is 
meant  a  substance  of  such  a  character  as  will,  at  least  in 
some  of  its  manifestations,  act  in  defiance  of  material 
conditions,  as  light,  heat,  magnetism,  sound,  life,  mind, 
etc.;  these  do  not  submit  to  gravital  force;  they  can 
occupy  the  same  space  as  matter  at  one  and   the  same 
time,  and  are  without  weight,  etc. 

12.  Imponderable,    not  having  sensible    weight,    as 
light,  heat,  electricity,  magnetism,  sound,  odor. 

13.  Inertia,   matter  destitute  of    self-motion,   dead. 
When  put  in  motion  by  an  active  substantial  force,  its 
motion  ceases  the  instant  the  force  is  withdrawn. 

14.  Intangible,  not  perceptible  to  the  touch. 

15.  Material,  consisting  of  matter — corporeal.     The 
physically  tangible  forms  of  substances  of  which  there 
are  a  variety  of  grades   of   density  and   tenuity,  from 


DEFINITION  OF  TERMS.  3 

platinum,  tfo  heaviest  of  known  substances,  up  to  odor, 
which  is  so  nearly  intangible  that  but  for  the  olfactory 
nerve  no  scientific  test  could  prove  its  existence. 

16.  Molecules   are  merely  imaginary,  as   is    the   as- 
sumed  ether   in   the   undulatory  light    theory.     Good 
common  sense  would  say  particles. 

17.  Matter,  that  which  occupies  space,  or  is  percep- 
tible to  the  senses.     It  includes  everything  of  a  gross 
nature  which  is  tangible  or  acceptable  to  the  five  senses. 
What  matter  is  in  its  ultimate  analysis  surpasses  the 
power  of  the  human  mind  to  comprehend. 

18.  Matter  and  substance:  all  matter  is  substance,  but 
all  substance  is  not  matter,  no  more  than  all   metal  is 
wire.     Metal  is  the  genus  and  wire  the  species.    Magnet- 
ism is  substantial,  but   it  is   not   matter.     Life  is  sub- 
stantial, but  it  is  not  matter,  for  in  its  organic  capacity 
it  manipulates  matter,  as  the  potter  molds  the  clay. 

19.  Motion,  in  and  of  itself  is  nothing — it  is  merely 
position  in  space  changing.     Force  that  causes  motion 
is  an  entity;  but  motion  is  the  effect  or  result  of  force, 
and  always  of  force,  and  of  force  alone.     It  is  no  more 
an  entity  than  a  shadow. 

20.  Momentum,  is  simply  energy  in  action  utilizing 
stored-up   mechanical  force.     It  is  the  stored-up   me- 
chanical energy  of  the  exploded  powder  that  causes  the 
cannon-ball  to  knock  the  tree  to  splinters. 

21.  Nonentity,    non-existence,   existing  only  in  ap- 
pearance ;  as  a  shadow,  motion,  space. 

22.  Personality  :  human  personality  implies  and  in- 
cludes free  will,  intelligence,  a  consciousness  of  moral 
obligation,  and  personal  identity.     Feeling  and  thought 
precede  volition,  which  is  the  direct  energy  of  person- 
ality. 


4          SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

23.  Property,  the  existence  of  a  property  as  a  con- 
dition or  quality,  or  characteristic  of  a  material  body,  is 
always  the  effect  of  one  or  more  forms  of  substantial 
force,  as  hardness  and  softness  are  caused  entirely  by 
the  action  of  the  constructive  cohesive  force. 

24.  Potential,    existing   in   possibility,    not   in   act ; 
latent  in  anything  that  may  be  possibly  manifested,  or 
made  apparent. 

25.  Sound-pulse,  is  an  emission  of  sound-force  caused 
by  a  given  stroke  or  vibration  of  the  sonorous  body,  and 
just  as  often  as  the  vibration  takes  place,  just  so  often 
will  a  pulse  of  sound-force  be  sent  off. 

26.  Time  is  duration  in  space  changing ;  and  time 
as  persistent  and  passing  is  duration. 


EXPLANATION  OF  TERMS. 


CHAPTER  II. 

EXPLANATION   OF   TERMS. 

27.  Attributes  and  Properties, and  the  Mental  Process. 
(1)  Specific  Attributes  :      Some   attributes  are   called 
specific  because  they  are  always  real  qualities,  essential 
and  inherent,  not  only  in  the  nature  of  the  being  or 
subject,  but  in  the  substance  of  the  things.    We  cannot 
alter  the  qualities  without  altering  the  entire  subject  of 
the  attributes ;  as,  for  example,  extension  of  matter, 
weight  of  gold,  magnetism  of  the  magnet,  rationality 
of  man.     The  attributes  of  wisdom,  love,   mercy  and 
perfection  are  essential  to  the  Christian's   God  ;   take 
these  away  and  he  ceases  to  be  the  God  of  Revelation. 
Unity,  identtiy  and  activity  are  attributes  of  the  soul ; 
for  we  cannot  deny  them  without,  at  the  same  time, 
denying   the   existence   of  the   soul  itself.     These  are 
sometimes   termed  specific   or  essential   attributes  be- 
cause the  subjects  in  which  they  inhere  cannot  exist  as 
such  without  them. 

28.  (2)  Common  Attributes  :  These   are  essential  to 
the  subject,  but   they  belong  also   to   other   subjects. 
Thus  it  is  an  attribute  of  gold   to  be   yellow.     If  a 
metal  is  not  yellow,  it  is  not  gold.     But  other  things 
are  yellow  besides  gold.     The  color  yellow  is  an  attri- 
bute common  to  many  subjects,  and  hence  are  often 
called  properties. 


6         SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

29.  (a)  There  are  attributes  of  inanimate  objects,  as 
a  tree,  Dan.  iv.  10-12  ;  (b)  of  animals,  as  an  eagle,  Job 
xxxix.  57-60  ;  (c)  of  a  country,  as   Canaan,  Deut.  viii. 
7-9  ;  (d)  of  persons,  as  Paul,  Acts  xxii.  3  ;  (e)  of  moral 
virtues,  as  divine  wisdom,  James  iii.  17  ;    hatred  of  sin 
and  love  of  holiness  are   essential  and    distinguishing 
attributes  of  a  true  Christian,  Psa.  Ixvii.  10,  Eph.  iv.  24; 
(f)  of  soul,  as  thought,    unity,   identity,    immortality, 
etc.;  (g)  of   spirit,    as   intelligence,    activity,    immate- 
riality, indestructibility,  etc. 

PROPERTIES. 

30.  What  is  meant  by  the   term  Property,  and  how 
does  it  originate  ?     This  question  leads  us  to  one  of  the 
most  profound  and   difficult  fields  of  research  and  in- 
vestigation in  the  entire  domain  of  physical  science. 

31.  We  say,  first,  that,  while  a  property  of  a   body 
is  not  a  force  or  any  form  of  energy  in  the  true  sense  of 
these  terms,  yet  its  existence  as  a  condition,  quality,  or 
characteristic  of  a  body  is  always  an  effect   of  one   or 
more  forms  of  substantial  force. 

32.  Examples    of    Properties:      Hardness,     softness 
transparency,   opacity,   brilliancy,    roughness,  smooth- 
ness, compressibility,   impenetrability,  elasticity,    fusi- 
bility, porosity,    density,    weight,     extension,    inertia, 
form,     color,     combustibility,     ductility,    brittleness, 
malleability,  stiffness,  flexibility,  etc. 

33.  Without  these  properties  of  matter  human  con- 
sciousness would   be  totally  shut  out  from  all  relation- 
ship   to    the    external  or    material    world,    and    every 
physical  law  would   be  wiped  out  of   existence.     Yet 
not  one  of  the  properties  named  can  be  regarded  as  a 
form  of  natural  force,  or    in    a  direct  sense  as  a  phe- 
nomena-producing cause. 


PROPERTIES.  7 

34.  As   an  illustrative  example  :    Hardness  and  soft- 
ness in  a  material  body  is  caused   entirely  by  the  action, 
of  the  "  constructive  "  cohesive  force  in  the  manner  in 
which  it  has  arranged,  and  now  holds,    the   material 
substance  in  contact  with  itself.     This  peculiar  form  of 
physical  force  has   almost   innumerable   methods   and 
processes  of  placing  a  given  material  substance  together, 
by   which  a  single  substance   may   possess  almost  in- 
numerable  physical  appearances   of   condition,    called 
Properties. 

35.  As  an  illustration  :    A  piece  of  glass    may    have 
form,  color,  weight,  inertia,  extension,  hardness,  brit- 
tleness,    transparency,    porosity,    elasticity,    fusibility, 
density,  stiffness,  flexibility,  impenetrability,  brilliancy, 
roughness,  smoothness,  and  all  of  these  be  the  direct 
result  of  the  substantial  force  of  cohesion  in  its  multi- 
form methods  of  arranging  the  infinitesimal  particles 
of  the  substance  of  glass  in  their  various  relations  to 
each  other. 

36.  No  man  can    look  at  a  piece  of  glass  with  the 
intellect  of  a  true  physical  philosopher,  without  believ- 
ing in  the  existence  of  a  Supreme  Personal  Intelligence, 
the  Author  of  Nature,  anv  more  than  he  can  look  at 

*  »/ 

the  same  piece  of  glass  and  intelligently  account  for  the 
multiform  properties  named  without  acknowledging  the 
presence  and  working  of  the  reigning  governing  force 
of  cohesion  as  their  immediate  cause. 

37.  Elasticity,  the  effect  of  force,  is  the  name  of  a 
certain  property  of  bodies  which  result  chiefly  from  the 
form  of  force  commonly  known  as  cohesive  attraction 
(better,    "constructive    force")    and    by    which     the 
particles  or  smallest  conceivable  portions  of  a  body  are 
not  only  held  together  when  united,  but  by  which  they 


8          SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

were  originally  placed  together  under  certain  laws  and 
arrangements  at  present  unknown  to  man.  With- 
out the  original  constructive  energy  of  cohesive  force  in 
arranging  the  particles  of  the  elastic  body,  and  the 
continued  static  (in  equilibrium)  persistence  of  its 
energy  in  maintaining  them,  no  such  property  as  that 
of  elasticity  could  exist  in  matter,  nor  could  the 
opposite  property  of  inelasticity  exist  either.  All  college 
text-books  commit  the  radical  error  of  giving  elasticity 
as  a  force  of  nature,  whereas  it  is  really  an  effect  of 
force. 

38.  Elasticity  results  from    the    peculiar    arrange- 
ment of  a  given  material  substance  by  the  constructive 
force    of    cohesion    through     which     any     distorting 
mechanical  force  could  store  itself  up  in  the  said  body 
as  a    substantial    but    immaterial   entity   till,    by   its 
reaction,   the  elastic  body,   on   account   of   this   same 
stored-up  energy,  was  again  forced  back  to  its  original 
form.     A  bent  spring  does  not  come  back  of  itself,  nor 
does  it  come  back  by  the  so-called  force  of  elasticity, 
but  it  is  driven  back  to  its  previous  shape  by  means  of 
the  substantial  mechanical  force  which  originally  bent 
it,  simply  by  this  original  force  taking  advantage  of  the 
property  called  elasticity,  which  property  was  due  en- 
tirely to  the  peculiar  manner  in  which  the  substantial 
force  of  cohesion  had  arranged  and  adjusted  the  sub- 
stance of  the  spring  in  relation  to  itself. 

39.  The  relation  of  properties  to  our   sensuous  con- 
sciousness through  the  governing  life-force  : 

Sensation-producing  causes  in  the  natural  realm  may 
be  both  material  and  immaterial  substances. 

What  cohesive  force  is  with  respect  to  giving  to 
material  bodies  an  easily  perceptible  and  tangible  exist- 


PROPERTIES.  9 

ence  in  relation  to  the  senses,  so  the  life-force  is  with 
respect  to  giving  to  the  mental  consciousness  a 
knowledge  of  the  nature  and  qualities  of  the  various 
substances  that  come  into  contact  with  the  different 
sense  organs,  as  the  following  examples  will  clearly 
show. 

40.  The  difference  in  the  qualities  of  taste,  as  a  sen- 
sation, is  due  to  the  peculiar  properties  of  the  flavored 
substance  which  impresses  the  gustatory  nerve.     Thus 
we  have  bitter,  sweet,  sour,  acrid,  etc.    But  the  contact 
is  the  same  in  every  case,  since  it  is  manifest  that  no 
difference  in  the  character  or  property  of  any  substance 
touching  the  palate  would  be  recognized  at  all  unless 
life-force  should  convey  such  impression  to  the  seat  of 
mental  consciousness.     Thus,  also,  odor  which  simply 
consists  of   the  infinitesimal  material  particles   of  the 
odorous  body,  may  possess  different  properties,  ranging 
from  the  most  delicate  perfumes  emanating  from  the 
flower    gardens,    through    a    hundred   gradations    of 
fragrant  quality  down  to  the  most  disgusting,  yet  these 
diversified  properties  of  odoriferous  particles  are  only 
determined  by  conscious  mentality,  from  precisely  the 
same  contacts  of  the  material  particles  emanating  from 
the  different  odorous  bodies.     These  sensations  are  all 
due  to  the  different  properties  of  the  material  particles 
coming  in  contact  with  the  appropriate  sense  organs, 
which  are  conveyed  to  the  seat  of  consciousness  in  the 
brain  by   the  life-force  and   there   translated   by   the 
mind-force. 

41.  The  same  is    true  of    the    immaterial   force   of 
sound,  whose   property   of  pitch   in  our  sensations   is 
determined  by  the  number  of  precisely  similar  external 
contacts  per  second  of  the  immaterial  sonorous  force. 


10        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

So  with  light ;  its  property  of  color  is  determined  by 
the  mind  from  the  number  of  luminous  contacts  in  a 
given  time,  all  produced  externally  in  precisely  the 
same  way — by  the  physical  impingement  of  substantial 
but  immaterial  light-force. 

42.  Thus,  also,  we  may  touch   with  ou^  fingers  the 
surface  of  a  material  body  which  may  have  the  property 
of  smoothness,  roughness,  hardness,  or  softness,  yet  the 
contact  or  touch  of  our  fingers  alone,  precisely  similar 
in  these  four  cases,  will  convey  to  our   consciousness, 
when  carried  thither  by  this  life-force   messenger,  four 
distinct  mental  impressions.     This  is  the  true  solution 
of  the  difference  between  a  force  and  a  property  of    a 
given  substance. 

43.  The  diamond  is  composed  of   the  same    material 
chemical  elements  as  a  piece  of  soft  carbon  coal.     Why 
is  the  one  the   most  transparent  as  well  as  the  hardest 
of  all  known  bodies,  while  the  other  is  soft  and  opaque  ? 
Because  the   all-governing    force   of    cohesion   so   re- 
arranges the  particles  of   soft   carbon   in   their  trans- 
formation to  diamond  as  to  produce  this  property  of 
the  greatest  hardness  known  to  science,  as  well  as  the 
property  of  the  most  perfect  transparency  existing  in 
any  solid  substance. 

44.  Another    illustration     of     property    is    that    of 
weight  or  ponderability  in  all  material  bodies,  which, 
though  not  a  force  in  any  sense,  is  the  effect  of  the 
action  of  two  forces — gravity  and  cohesion,  and  may  be 
affected  by  others.     It  is  now  demonstrated  that  weight 
is  not   at  all  in  proportion  to  the   amount    of  matter 
contained  in  a  given  body,  as  taught  in  all  the  colleges 
since  the  days  of  the  great  Newton.     For  example,  a 
ball  of  glass  contains  more  matter  than  a  ball  of  gold  of 


PROPERTIES  11 

the  same  bulk,  simply  because  the  glass  is  known  to  be 
less  porous  than  the  gold,  though  the  latter  outweighs 
the  former  many  times. 

45.  The  substantial     philosophy    first  proved    that 
all  force  is  substantial,  and  that  the  true  cause  of  the 
property  of  weight  in  bodies  is  the  interaction  of  the 
immaterial  forces  alone,  and  so  of  every  other  property 
of  matter.     With   the  force  of  gravity  acting  on  the 
material  particles  of  all  bodies  by   permission   of   the 
governing  force  of    cohesion,    and     according    to    its 
arrangement  of  said  particles,  it  is   plain  to  see    how 
this  latter  force  could  construct,  arrange  and  maintain 
the   particles   of    two    bodies   of    precisely    the   same 
quantity  of  matter  in  such  relationship  that  gravity  or 
any  other  form    of  force  would  act  effectively  on  one 
arrangement  of  particles  rather  than  on  the  other. 

46.  Why  is  it  that  one  form  of  force  will  neutralize — 
weaken  or  strengthen,  as  the  case  may  be — the  action 
of   another    form    of   force    under    certain    different 
arrangements  of  the  particles  of  a  body  ?  For  example, 
cohesive   force,  as   exercised    among   the   particles   of 
platinum,  will    resist   any   amount    of   ordinary   heat 
before  yielding  sufficiently  to  permit  the  metal  to  fuse. 
But  let  us  allow  heat  to  co-operate  with  cohesive  force, 
as  it  acts  among  particles  of  melted   lead,  by  dipping 
the  platinum  into  such  liquid  metal,  and  instantly  the 
cohesive  force  in  the  platinum  yields  up   its  energy  to 
the  heat  to  the  extent  of  allowing  this  most  refractory 
metal  to  become  as  fusible  as  lead  itself. 

47.  One  more  example    will   suffice   to    show    that 
properties  in  bodies  are  the  effect  of  one  or  more  forms 
of  substantial  force. 

The  force  of  gravitation  or   weight    is  almost  neu- 


SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

tralized  on  a  piece  of  silver  or  copper  when  placed  in  an 
intense  field  of  magnetic  force,  as  between  the  poles  of  a 
powerful  electro-magnet,  while  a  piece  of  any  other 
metal  of  the  same  size  would  show  no  loss  of  weight 
whatever. 


BIOPLAST  OH  PROTOPLAST.  13 


CHAPTER   III. 

BIOPLAST    OR    PROTOPLAST. 

48.  The   bioplast   is   said   to   be  like  a   microscopic 
speck  of  jelly  and  to  be  composed  of  carbon,  hydrogen, 
oxygen,  nitrogen,   sulphur  and  phosphorus.     But    no 
analysis  of  living  bioplastic  matter  has  or  can  be  made. 
The  living  bioplast  of  the  moneron  is  continually  under- 
going change — taking  in  new  matter,  decomposing  it, 
adding  such   portions   to   itself   as   are   necessary   for 
development,  and  expelling  the  remainder — in  fact,  it 
is   perpetually   changing,    yet    always    preserving    its 
identity.       The  monera  exist   at    the   bottom   of   the 
ocean  in   enormous  numbers,  and  are   supposed   to  be 
the  simplest  and  perhaps  the  most  numerous  of  all  liv- 
ing creatures.     Bioplasts  are  visible   under  a  powerful 
microscope.       It   is   thought   that   there    must   be   an 
infinite  number  of  different  kinds  of  bioplasts  in  the 
innumerable  different  plants  and  animals. 

49.  Corporeal  means  having  a  material,  organic  body, 
and  is  opposed  to  spiritual,  as  the  term  bodily  is  opposed 
to  mental.     The  term  corporeal  is  often  used  for  ani- 
mated substance  in  an  extended  sense.     The  corporeal  or 
physical   body   is   composed    of     brain,    heart,    lungs, 
muscles,  bones,    ligaments,  etc.       So   the   incorporeal 
organism    in   man   is   composed   of   different  parts  or 
essential  divisions  of  that  immaterial  substance,  called 
the  "  inner  man/'  Eph.  iii.  16,  and  a  "  spirit-body  "  in 


14        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

I  Cor.  xv.  44,  all  going  to  make  up  the  one  incorporeal 
counterpart  of  the  material  organism,  life,  mind,  soul, 
and  spirit — as  well  as  the  attributes  of  each — make  up 
the  one  immaterial  or  incorporeal  organic  entity  we  call 
personality. 

50.  It  is  doubtless  through  the  incorporeal  organic 
being,  which  is  clothed  with  a  material  body  of  flesh 
and  blood,  that  inherited  characters  and  qualities  are 
entirely  transmitted  from  parents  to  offspring.  It  is  a 
fact  that  the  human  offspring  as  well  as  the  offspring  of 
all  species  of  animals,  high  and  low,  partake  equally  of 
the  peculiar  characteristics  of  both  father  and  mother, 
while  more  than  one  thousand  times  as  much  of  the 
physical  or  material  organism  of  the  child  ia  derived 
from  the  mother  as  from  the  father.  Though  the 
incorporeal  life-germ,  in  which  inheres  personality, 
constitutes  and  makes  up  specific  identity,  comes  equally 
from,  both  parents.  In  the  case  of  man  the  material 
or  corporeal  body  is  that  through  which  the  immaterial 
or  incorporeal  manifests  its  functions  or  activities. 
Hence  the  incorporeal — spirit  entity — within  is  the 
former,  builder,  repairer,  or  modifier  of  the  corporeal  ; 
this  spirit  entity  is  the  anatomical  architect  of  the  body, 
and  the  life-force  is  the  builder,  and  within  given 
limits,  the  modifier  of  the  organism.  For  it  is  a  fact 
that  the  more  depraved  and  abandoned  to  vice  and 
crime  a  person  becomes,  the  more  does  beauty  of 
features,  symmetry  of  form,  and  geniality  of  expression 
pass  away.  The  corporeal  images  forth  the  alarming 
vicious  change  that  has  taken  place  in  the  soul,  which 
has,  by  a  continued  process,  conformed  through  the 
life-farce  the  material  body  to  the  depraved  moral  state 
of  the  resident  within.  As  the  mother's  prevailing 


EXTITY.  15 

state  of  mind  indelibly  affects  the  unborn  child,  so  does 
the  state  of  the  soul  often  modify  the  appearance  of  the 
house  in  which  it  lives.  In  many  cases,  a  long  con- 
tinued course  of  vice  and  crime  has  so  changed  the 
human  visage  that  it  actuallv  reminds  us  of  some  one  or 

•/ 

other  of  the  lower  brutes.  Such  is  the  influence  of  the 
incorporeal  on  the  corporeal. 

ENTITY. 

51.  The  term   entity  is  from    the    Latin   word    ens, 
•titis,  being,   and   is    here  used   to  express  something 
existing,  a  real  being,  something  real  in  contradistinc- 
tion to   nothing.     There    are    entities,  as  light,    heat 
sound,  wood,  iron,  etc.;  and  there  are  nonentities,    as 
darkness,  the  opposite  of  light  ;  cold,  the   opposite  of 
heat ;  silence,  the  opposite  of  sound  ;  also   space  and 
motion. 

52.  Heat,   light,   magnetism,   electricity,  life,  mind, 
soul,  and  spirit  are  real  objective  entities,  substantial 
things,  however  much  our   senses    may  dispose    us   to 
doubt  the  fact. 

53.  Every  natural   force  or  phenomenon-producing 
cause,  by  which  our  consciousness  is  affected  through 
our  senses  or  our  reason  addressed,  is  and  must  in  the 
nature  of  things  be  a  substantial  entity. 

Entities  are  classified  in  three  divisions  on  the  ascend- 
ing scale. 

54.  Matter :  This   class   includes   everything    which 
occupies  space,  or  which  is  ponderable,  or  which  can  be 
discovered  by  any  test  of  physical  or  chemical  science. 
Its  characteristic  or  specific  property  by  which  it  is  dis- 
tinguished from  immaterial  substance  is  impenetrability. 
Examples   of   material   entities  :    Platinum,    diamond, 


16        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

gold,  silver,  copper,  iron,  rock,  wood,  water,  flesh,  air, 
gas  and  odor. 

55.  Substance  :  This   class  comprises  everything  of 
which  the  mind   can   form    a   positive  concept,  or  by 
which  the  senses  of  men  or  animals  can  be  addressed  or 
affected  and  is  substantial  in  its  nature.     The  term  sub- 
stance thus  necessarily  includes  the  forces   of  nature, 
such  as  sound,  heat,  gravitation,  electricity,  magnetism, 
light,    cohesion,   chemism,   etc.,  which,    although   not 
matter  in  any  sense,  are  nevertheless  real   substantial 
entities. 

56.  Spirit  :  This  class  embraces   those   entities  that 
possess   vitality,   instinct,   mind,  intellect,  soul,  spirit, 
etc.,  the  most  refined  and  exalted  substantial  entity  in 
the  universe   being  the  Spirit-essence   of   the  Infinite 
Intelligence,    from   which   all   things,    directly    or   in- 
directly,   have    proceeded    and    must     still     proceed. 
Though  He  is  an  entitative  "  Spirit/'  he  does  not  exist 
essentially  in  the  gross  state  of  matter,  but  in  the  spirit- 
state  of  substance,  and  consequently  must  have  an  in- 
conceivably  glorious    organic    form,  adapted    to    and 
worthy  of  the  Infinite  Personal  Creator. 

57.  As  an  entity,  the  soul  of  man  must  be  composed 
of  some  grade  of  substance,  however  refined,  and  must 
have  shape,  size,  intelligence  and  personality,  and  all 
that  is  implied  in  personality.     Conld   the  immaterial, 
substantial,  and  immortal  soul  of  man  be  freed  from  its 
present    surroundings    with    the    visible,    ponderable, 
changing,  and  material  world,  and  take  a  flight  on  the 
wings    of    pure  vitality  and    mentality    through    the 
invisible,  imponderable,  unchanging  spirit-world,  what 
scenes    would   lie  before  it !    It    could    spend    untold 
ages  in  viewing  new  scenes  of  beauty  and  grandeur. 


ENTITY. 


Scenes  forbidden  to  mortal  eyes  would  then  hold  them 
in  admiring  and  enraptured  gaze.  Sounds  and  music 
unheard  by  mortal  ears  would  charm  the  soul,  and 
sciences  incomprehensible  by  mortal  minds  here  would 
be  the  themes  of  study,  investigation  and  conversation, 
ever  increasing  the  spirit's  knowledge  and  intensifying 
its  aspirations  to  approach  nearer  and  nearer  in  intelli- 
gent holy  personality  to  the  image  of  God  himself.  In 
contemplating  these  things  one  can  almost  wish  to 
leave  the  earth  and  take  a  view  of  the  substantial, 
invisible  and  celestial  parts  of  creation  with  its  inhabi- 
tants. When  we  view  death  from  this  scriptural  scien- 
tific standpoint,  in  a  direct  line  with  the  Son  of  God 
expiring  on  the  cross,  we  appreciate  the  force  of  the 
inspired  language  :  "  Oh  death  !  where  is  thy  sting  ? 
Oh  grave  !  where  is  thy  victory  ?" 

58.  May  the  time  speedily  come  when  mankind 
may  become  convinced  that  the  invisible  is  the  real  of 
existence,  and  that  the  material  world  is  only  the 
smaller  and  less  important  part  of  creation  —  the  mere 
outer  court  of  the  holy  place  in  which  the  divine  glory 
is  manifested.  Beyond  the  material  lies  the  immaterial, 
the  imponderable,  and  the  immortal  realm  —  those 
invisible  things  of  God  —  those  things  which  are  eternal, 
Kom.  i.  20  j  John  xiv.  2  ;  Heb.  ix.  23  ;  xi.  3;  Col.  i.  15. 


18        SUBSTANTIAL  CHRISTIAN  PH1LOSOPH  Y. 


CHAPTER    IV. 

IMMATERIAL. 

59.  The  late  Dr.  Chalmers  relates  an  anecdote  of  a 
Highland    minister,    who  preached    three  sermons    to 
prove   the  immateriality  of   the    human  soul;  and  for 
this,  he  was  cited  before  the  presbytery  on  the  charge 
of  having  tried  to  prove  that  it  was  immaterial  whether 
we  had  souls  or  not.    These  plain,  sincere  people  thought 
that  if  the  soul  was  immaterial  it  was  nothing!     How 
many  so-called  educated  people  live  and  act  as  if  they 
really  believe  such  to  be  the  case.     Those  poor  people 
were  jealous  not  only  for  Jehovah's  honor  but  for  the 
dignity  and  destiny  of  their  own  natures  made  in  the 
divine  image. 

60.  The  essential  attributes  of    matter    have   been 
considered    as    gravity,    inertia    and    impenetrability. 
Weight  is  simply  the  measure  of  the  pull  of   gravity  ; 
inertia   means  matter   destitute  of   self-motion,  dead  ; 
impenetrability     means    that     two    masses    of    matter 
cannot   occupy  the   same   place   at  one  and  the   same 
time.       Indestructibility     may     be    regarded     as     an 
essential  attribute  of  matter,  for  all  agree  that  it  will 
never  cease    to  be,  however  often  it   may   change    its 
form.     The  same   may  be   said  of  all   the  immaterial 
substances. 

61.  Impenetrability  does  not  apply  alike  to  material 
and   immaterial  substances,  as  the  following  examples 


IMMA  TER1AL  19 

will  show.  Weigh  a  cannon-ball  very  carefully,  then 
heat  it  to  a  white  heat  and  weigh  it  again.  It  is  found 
to  have  gained  nothing  by  the  large  amount  of  heat 
which  it  contains ;  but  why  ?  Because  heat  is  an 
immaterial  substance  and  not  subject  to  the  laws  and 
conditions  of  matter.  Gravity  has  no  power  over  it, 
therefore  it  has  no  weight ;  it  is  not  inert,  for  it  is 
always  active,  seeking  an  equilibrium  :  and  it  penetrates 
all  known  material  things.  Now  weigh  a  man.  He 
weighs  exactly  one  hundred  and  seventy-five  pounds. 
Kill  him  with  a  spark  of  electricity  and  weigh  him 
again.  Lo  !  he  weighs  just  one  hundred  and  seventy- 
five  pounds  as  before  ;  but  why  ?  Because  the  soul  is 
immaterial,  therefore  independent  of  gra  vital  force,  and 
consequently  without  weight.  Anything  material 
possesses  gravity,  inertia  and  impenetrability  ;  but  heai, 
magnetism,  soul  and  spirit  possess  none  of  these  ana 
therefore  cannot  be  matter.  Heat  pervades  the  cannon- 
ball,  magnetism  the  loadstone,  brute  spirit  the  material 
organism,  and  the  human  soul  the  body  ;  these  imma- 
terial substances  are  not  subject  to  the  conditions  of 
matter.  There  is  a  secondary  sense  in  which  heat, 
magnetism  and  gravity  are  self-acting;  but  this  is  truly 
so  with  respect  to  the  spirit  of  the  brute,  the  soul  of 
man,  and  the  Divine  Spirit;  they  are  not  only  self- 
moving  and  self-acting,  but  have  power  to  move  other 
bodies  external  to  themselves. 

62.  "  Everything  that  exists  and  sustains  attributes, 
must  be  a  substance  ;  and  on  this  ground  it  is  claimed 
that  the  spirit  of  the  brute,  the  soul  of  man,  and  even 
the  Infinite  Creative  Spirit,  is  an  immaterial  substance, 
each  sustaining  its  appropriate  attributes"  (Prize  Essay 
by  Dr.  Crawford  in  Microcosm}. 


20        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

63.  Heat  is  an  immaterial  substantial  force,  and 
occupies  the  same  space  as  the  cannon-ball  at  one  and 
the  same  time.  Sound  is  an  immaterial  substantial 
force,  and  occupies  the  same  space  as  the  iron 
bar  through  which  it  passes,  at  one  and  the  same 
time.  The  soul  of  man  is  immaterial  and  substantial, 
and  yet  pervades  the  body  in  which  it  resides  at  one  and 
the  same  time.  These  examples  are  sufficient  to  show 
the  wide  difference  and  the  distinction  between  the 
material  and  the  immaterial  substances.  I  will  simply 
add  that  material  substances  are  no  obstacle  to  the  move- 
ments of  immaterial  substances.  Hence  magnetism 
will  act  as  freely  through  glass  on  its  responsive  object 
as  if  it  were  not  there.  Sound  moves  through  still  air 
at  the  rate  of  one  thousand  one  hundred  and  twenty 
feet  per  second,  but  through  solid  steel  wire  at  the  rate 
of  fifteen  thousand  four  hundred  and  seventy  feet  per 
second  !  In  both  cases  the  substantial  agents  are  invisi- 
ble to  human  sight. 

64.  Hence  the  soul  leaves  the  body  at   death  unob- 
served by  human  eye  ;  and  thus  the  Saviour  could  unob- 
served enter  and  leave  a  securely  closed  room,  John  xx. 
19,  26.     Our  material  organs  of  vision  are  adapted  only 
to  a  material  world,  and  only  to  a  very  limited   part  of 
it.     There  is  a  vast  world  beyond   our   unaided  vision, 
requiring  only  the  telescope  to   reveal  it  ;  and   there  is 
another  of  indescribably  numerous,  varied    and   beauti- 
ful animated  beings  around  us,  but  we  need  a  micro- 
scope to  reveal  them.     Here,  with  our  material   visual 
organs  we  see  only  in  part,  a  very  small  part  at  best, 
and  that  very  imperfectly. 

65.  Material  substances  are  not  absolutely  impene- 
trable, as   taught   in    the   current  theories  of   natural 


IMMATERIAL.  21 

philosophy.  Gold  is  really  as  porous  as  sponge.  Under 
sufficient  pressure  water  may  be  forced  through  a  body 
or  plate  of  gold.  Substantial  force  elements  of  nature 
do  not  penetrate  matter  by  virtue  of  its  porosity.  Some 
of  the  forces  of  nature  pass  through  platinum  and  glass 
more  freely  than  they  would  through  a  sponge  or  sieve, 
and  yet  platinum  and  glass  are  considered  impervious  to, 
and  impenetrable  by,  matter. 


22       SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  V. 

MATTER. 

66.  The   three   essential   attributes  or   properties  of 
matter  are  inertia,  impenetrability  and  indestructibility. 
Inertia  expresses  utter  helplessness  of  matter  ;  it  can  do 
nothing  ;  it  has  no  intelligence  and  no  activity.     It  is 
dead  ;  and  therefore  neither  life,  nor  intelligence,  nor 
active   force   can   emanate   from   it.      Hence   physical 
evolution  must  be  set  down  as  an  impossibility. 

67.  " Just,  then,  as  we  find  a  graduated  ascending  scale 
in  the  material  world,  from  osmium,  the  heaviest  of  all 
metals,  through  acetyline,  the  lightest  of  all    liquids, 
through  vapor  and   through   hydrogen,  the  lightest  of 
all    gases,  and,    finally,  through  odor,  the   most  highly 
attenuated  condition  of  all  material  substances — which 
in  many  instances  we  can  only  know  of  its  existence  by 
the  application  of  our   higher   faculties   of   reason,  as 
when  the  hound  scents  the   trail  of  the  fox  two  hours 
after  he  has  passed — so  we  have  a  graduated  ascending 
scale  in  immaterial   substances,  commencing  where  the 
material  left  off,  and  ascending  from  cohesive  force  sub- 
stance through  the  force  of  chemism,  adhesion,  heat, 
light,  sound,  electricity,    magnetism,  life,    mind,   soul 
and  spirit"  (Dr.  Mott.) 

MOTION. 

68.  What   is   motion  ?      Motion    is   a   nonentity — a 


MOTION.  23 

phenomena  of  force— a  mere  name  given  to  our  idea  of 
nonentity.  Motion,  like  space,  is  absolutely  nothing. 
The  change  of  an  object  from  one  point  in  space  to 
another  point  is  properly  called  motion,  or  position  in 
space  changing.  Therefore,  motion,  which  only  comes 
into  existence  on  the  application  of  force  and  ceases  to 
be,  on  the  withdrawal  of  that  force,  must  bean  absolute 
nonentity,  as  much  so  as  a  shadow. 

69.  Motion,  thus  being  demonstrated  to  be  an  absolute 
nonentity,  can  produce  no  sensible   or  other  objective 
effect,  though  subjectively  it  may  make   a  mental  im- 
pression, just  as  a  shadow  or  sudden  darkness  may  pro- 
duce alarm,    or    as    silence,   suddenly   changed    from 
continuous  noise,  may  awaken  one  from  a  sound  sleep. 
Hence,  as  motion,  by  itself,  is  nothing,  and  can  effect 
nothing,  we  see  the  folly  of  the  materialist  in   calling 
any  form  of  natural  force,  such  as  sound,  light,  or  heat, 
*'  a  mode  of  motion. " 

70.  We  cannot  too  often  impress  the  reader  with  the 
conclusive  fact  that  motion,  being   intrinsically  noth- 
ing— having  no  existence   before  the  body  commenced 
moving,  and  ceasing  to  exist  whenever  the  body  comes 
to  rest — can  neither  be  force  nor  energy,  but   must  in 
every  case  be  the  result  of  the  energetic  application  of 
force.     Hence  it  follows  that  no  mechanical  effect  can 
be  produced    by  a  shadow.     Take,    for    instance,    the 
motion  of  a  cannon-ball,  as  a   mere  phenomenon,  has 
nothing  at  all  to  do  with  the  destructive  effects  of  the 
ball  when  it  strikes  a  material  body,  but  it  is  the  stored- 
up  mechanical  and  substantial  force  communicated   to 
the  ball  by  the  exploding  powder,  which,  in  combina- 
tion with  the  iron  mass,  produces  all   the   destructive 
effect  observed. 


24        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

71.  Does  the   reader  ask   the   question  :    Could  the 
cannon-ball  do  its  work  of  destruction,  by  means  of  the 
stored-up  substantial  force  within  it,  except  it  were  in 
motion  ?     We  answer  no ;  just  as  a  falling  tree,  when 
the  sun  is  shining,  is  necessarily   accompanied  by  its 
nonentitative  shadow.     But  who  would  be  so  weak  as 
to  infer  that  it  was  the  accompanying  shadow  of  the 
tree  which  crushed  in  the  building  upon  which  it  fell  ? 
The  motion  of  the   tree,  like  its  shadow,  was  an    inci- 
dental phenomenon  accompanying  the  substantial  mass, 
moving  by  means  of  its  stored-up  substantial  force  of 
gravity,  and  producing  no  more  effect  in  the  accomplish- 
ment of  the  mechanical  result  witnessed  in  the  crushing 
of  the  building   than  does    the   other   phenomenon- 
shadow — which  was  the  incidental  effect  of   the   sub- 
stantial light-force  acting   on   the   tree.     This   is   the 
direct   opposite  of   the  "  mode-of-motion  '    theories  as 
taught  by  materialists. 

72.  The  great  Prof.  Tyndall  in  the  late  edition  of  his 
standard  treatise  on  "  Heat  as  a  Mode  Motion,"  at  page 
49,  Ed.  of  1883,  says:  "Heat  is  motion  and  nothing  else." 
Here  the  distinguished  scientist  asserts  that  heat — one 
form  of  the  great  force-element  of  nature — is  nothing- 
absolutely  nothing — though  furnishing  millions  of  horse- 
power to  the  manufacturing  and  commercial    world. 
Heat  is  a  real,  substantial  force,  the  great  antagonist  of 
cohesion— an  entity,  while  motion  in  and  of  itself  is  a 
nonentity.     What   absurdities   even   learned   men  will 
rush  into  in  their  eagerness  to  banish  from  the  mind  the 
idea  of  a  living,  personal  God  !     We  are   happy  to  say 
that    Prof.    Tait   of    the    Edinburgh    University,    Dr. 
Pearce,    Professor  in  Cambridge    University,    and    the 
valiant  Dr.  Audsley,  in  the  mother  country,  and  the  far- 


UNIVERSH 

or 

MOTION.  25 


famed  Boston  lecturer,  Joseph  Cook,  have  indorsed  the 
substantial  philosophy ;  and  many  others  of  less 
notoriety  have  joined  its  ranks. 

73.  As  an  absolute  proof  that  the  motion  of  a  cannon- 
ball  in  and  of  itself  has  nothing  to  do  with  the  crush- 
ing mechanical  effect  produced  when  this  mass  strikes 
a  material  object,  we  have  only  to  refer  to  the  simple 
but  manifest  fact  that  a  toy  rubber  balloon  of  the  same 
form  and  size  of  the  cannon-ball  may  have  precisely  the 
same  motion,  and  yet,  should  it  strike  one  of  our  learned 
scientists  full  in  the  face,  it  would  scarcely  break  his 
spectacles.  Yet  the  motion  is  precisely  the  same  in 
both  cases.  Surely  if  it  be  the  motion  of  the  mass  which 
produces  the  mechanical  effect  in  the  case  of  the 
cannon-ball,  the  result  would  be  the  same  with  the  toy 
balloon,  since  the  motion  by  itself,  in  both  instances,  is 
the  same.  But  you  say  the  masses  are  not  the  same. 
Very  true.  The  mass  of  the  cannon-ball  is  far  greater 
than  that  of  the  toy  balloon,  and,  therefore,  requires 
more  of  the  substantial  mechanical  force  from  the 
powder  to  be  stored  up  in  it  in  order  to  keep  up  the 
same  velocity  of  motion  as  in  the  case  of  the  toy 
balloon  ;  and  consequently  the  mechanical  effect  pro- 
duced in  the  two  cases  are  exactly  proportioned  to  this 
quantity  of  mass  and  the  amount  of  stored-up  sub- 
stantial force  they  will  contain  and  carry.  A  ball  of 
cork,  when  fired  from  a  cannon,  will  start  with  precisely 
the  same  velocity  of  motion  as  will  a  ball  of  iron  of  the 
same  size  ;  but  the  cork  ball  will  stop  within  a  few 
rods,  while  the  iron  ball  will  continue  on  for  miles, 
simply  because  the  iron  ball  permitted  the  exploding 
powder  to  store-up  more  of  its  substantial  force  among 
its  material  particles  than  among  the  particles  of  the 


SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


cork.  The  motion  in  both  cases  is  an  incidental  phe- 
nomenon, their  distance  of  travel  and  their  mechanical 
effects  when  striking  depending  entirely  upon  the  re- 
spective amounts  of  stored-up  force  they  are  capable  of 
carrying,  and  which  alone  constitutes  what  we  call 
momentum.  As  the  motion  in  the  two  masses  may  be 
exactly  equal,  while  the  mechanical  effects  on  striking 
an  object  are  vastly  different,  it  becomes  a  scientific 
demonstration  of  the  truth  that  motion  by  itself  of  any 
mass  has  nothing  whatever  to  do  with  the  effect  it  pro- 
duces in  striking,  simply  because  motion  is  nothing  but 
"  position  in  space  changing.  " 

74.  The  motion  of  a  body,  whether  a  particle  or  a 
planet,  being  the  nonentitative  effect  of  applied  force, 
has  no  existence  before  the  body  begins  to   move,  and 
such  motion  ceases  to  exist  as  soon  as  the  body  comes  to 
rest,    just   as    a    shadow  —  the    nonentitative   effect   or 
negation  of  light  —  has  no  existence    before    the   light- 
force   is   applied,    and   absolutely   ceases   to   exist    the 
moment  the  light-force  is   withdrawn.     Hence  shadow, 
as  the  effect  of  force,  like  motion,  is  absolute  nothing- 
ness —  any  effect  it  seems  to  produce,  such  as  scaring  a 
horse,  being  really  caused  by  the  varying  degrees   and 
direction  of  the  light-force  applied. 

75.  Prof.  Haeckel  of  the  Jena  University,  the  great 
German    scientist    and  logical    giant,   and   general-in- 
chief  of  the  materialistic  host,  planted   himself  firmly 
on  the    "  rnode-of-motion  theories  "(as  taught  in  all 
the   colleges    and    universities    in    Christendom,    and 
indorsed  by  all  the  theological  schools),   and  logically 
proved  his  right  to  claim  on  such  received  basis  that 
life  and  mind  are  nothing  but  the  motions  of  our  brain 
and    nerve   molecules  (particles),  and  that    when  these 


MOTION.  27 

motions  cease,  life  and  mind  cease  to  be,  and  "  death 
ends  all."  This  logical  declaration,  based  on  false  so- 
called  scientific  premises,  was  sown  broadcast  over  the 
world,  and  translated  into  every  civilized  language. 
Atheists  and  materialists  of  less  talent  than  their 
atheistic  chief,  jeered  at  the  clergy,  laughed  at  the 
church,  and  congratulated  themselves  upon  Haeckel's 
scientific  demonstration  that  they  were  without  souls, 
and  no  more  responsible  to  a  God  than  were  the 
monkeys,  reptiles  and  crustaceans  from  which  they 
claim  to  have  been  evolved.  If  there  be  a  shred  of  true 
science  or  philosophy  in  the  mode-of-motion  theories 
of  heat,  light  and  sound,  as  taught  in  all  the  colleges, 
and  as  set  forth  in  all  the  text-books,  Haeckel  is  un- 
doubtedly logically  right,  and  his  position  remains 
absolutely  invulnerable  ;  for  he  proves  it  by  the  most 
irresistible  logic,  based  on  these  "motion  theories"  of 
force  as  taught  in  every  religious  college  in  Christendom. 
No  wonder  the  clergy  of  both  hemispheres  were  com- 
pelled to  close  their  teeth,  and,  with  amazed  despera- 
tion, bear  the  odious  sneers  of  the  German  atheist  in 
silence.  The  thinking  clergy  the  world  over  were 
dumb  in  the  presence  of  these  defiant  exultations  of 
atheism.  But  now  let  us  reverently  thank  God  that 
Nature  properly  understood  is  in  perfect  harmony  with 
Revelation,  and  that  we  are  beginning  to  profoundly 
respect  Plato  the  heathen,  to  repose  entire  confidence 
in  Paul  the  inspired  Apostle,  and  to  accept  Jesus 
Christ  as  the  Divine  Teacher  sent  by  God  the  Father, 
and  to  joyfully  indorse  the  fact  that  he  spake  as  never 
man  spake. 

76.  Even  Haeckel,   with  all  his  acuteness,  seems  to 
have  forgotten,,  in  his  haste  to  banish  the  Creator  from 


28        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

the  universe  he  had  made,  that  even  the  motion  of  the 
brain  and  nerve  particles  must  be  originated  by  some 
force  as  a  cause.  It  is  an  axiomatic  principle  in  all 
reasoning,  that  every  effect  must  have  an  adequate 
cause. 


PHENOMENON.  29 


CHAPTER  VI. 

PHENOMENON". 

77.  This  word  is  often  very  improperly  used,  and  it 
is  exceedingly  desirable  that  we  should  have   a   clear 
idea  of  what  we  wish  to  express.     Let  us  try  to  fully 
master  the  precise  meaning  of  this  word  so  much  used. 

What  then  is  a  Phenomenon  ?  It  is  neither  a 
material  nor  an  immaterial  substance,  nor  even  is  it  the 
impression  upon  our  consciousness  which  we  call  sen- 
sation ;  but  it  is  the  appearance  or  manifestation  of  an 
object  to  our  sensuous  observation,  which,  in  the  strict 
sense,  may  be  called  a  phenomenon  ;  it  is  no  more  an 
objective  entity  than  the  shadow  of  a  flying  bird  or  the 
motion  of  a  passing  cloud. 

78.  To  aid  us  in  gaining  a  definite  idea  of  this  im- 
portant word,    let  us  take  the  following   illustration  : 
For  example,  we  say  that  we  see  a  tree  in  the  distance. 
But  this  is  not  scientifically  correct.     We  no  more  see 
the    material    tree   itself    than    we    smell    the  distant 
flower-garden  or  hear  the  distant  church-bell,  though 
in  an  accommodated  sense  they  are  accepted  as  true. 
The  fact  is,  we  merely  see  the  image  of  the  distant  tree 
photographed  upon  the  retinal  membrane  of  the  eye  by 
the  reflection  of  substantial  light-rays  from  the  material 
tree  to  our  eyes.     In  order   to   see   the  tree  itself,  it 
would  have  to  be  in  the  eye  itself,  and  thus  occupy  the 
place  of  the  reflected  image.     But   even   then   such  a 


30        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

material  object,  however  small,  instead  of  serving  the 
purpose  of  an  image,  would  mar  the  retina  and  impair 
the  vision.  Where,  then,  comes  in  the  natural  phe- 
nomena of  vision  in  the  case  of  the  tree? 

79.  Let  us  see  again  by  the  law  of  exclusion  what  it 
must  be  from  what   it   cannot   be.     The  phenomenon 
cannot  be  the  tree  itself,  since  that  tree  can  produce  no 
effect  upon  the  mind  at  its  distance  without  the  inter- 
vention of  the  force  of  light.     It  is  not  the  light  which 
is   the   phenomenon,  for   that   is  the  immaterial,  sub- 
stantial   medium  through   which    the   phenomenon   is 
produced  and  recognized  by  the  mind.     It   is  not  the 
image  made  upon- the  eye,  nor  is  it  the  sensuous  concep- 
tion formed  concerning  it  by  the  mind.     These,  though 
all  intimately  related  together,  are  not  the  phenomenon 
itself.     Thus  we   reach  the  only  possible  definition  of 
the  term,  and    that   is,  as   already  intimated,   the   ap- 
pearance or  manifestation  of   the  distant  object,  pro- 
duced first  by  the  material  tree,second  by  the  force  of  sub- 
stantial light,  third  by  the  image  thus  produced  on  the 
retina,  and  fourth  by  the  special  notice  taken  of   the 
image  by  the  mind,  thus  completing  the  appearance  or 
manifestation,    which    we    recognize    as    the    natural 
phenomenon. 

80.  Thus  the  manifestation   of   the   distant  flower- 
garden,  as  its  fragrant  force  radiates  and  comes  in  con- 
tact with  our  organ   of   sense,  and  producing  a  sense- 
impression  upon  the  nasal  membrane,  and  thus  arresting 
the  special  attention  of  the  mind,  is  the  phenomenon. 

COHESION. 

81.  Cohesion  is  not  a  property  of  matter.    It  is  that  in- 
visible, intangible,  substantial,  and  immaterial  force  in 


COHESION.  31 

nature  by  which  particles  of  one  and  the  same  body  or  ho- 
mogeneous particles  in  general  are  held  together,  as  in  the 
case  of  the  diamond,  gold,  platinum,  flint,  rock,  wood, 
and  indeed  all  material  bodies.  Cohesion  comes  under 
the  universal  law  of  immaterial  substances,  that  inten- 
sity increases  with  the  concentration  of  this  immaterial 
substance  into  a  smaller  volume  or  bulk  as  material 
bodies  increase  in  density  by  compression  into  a  smaller 
space. 

82.  Though  cohesion  is  an  immaterial  substance,  and 
beyond  recognition  by  any  of  our  senses,  it  is  as  real  an 
objective  substance  to  our  higher  reason  as  the  material 
particles  of  matter  under  its  control  are  real   to   our 
normal  senses. 

83.  Cohesion   is  both  superior  to  and  independent  of 
matter,  yet  it  furnishes  the  cohesive  force  a  medium  of 
manifestation,  as   the  magnet  furnishes    magnetism  a 
medium  of  manifestation.     It  is  true  that  it  onlv  acts 

•/ 

at  insensible  distances,  and  the  closest  proximity  of  the 
particles  is  required  in  order  to  admit  of  its  exercise. 
In  a  limited  degree  cohesion  possesses  and  governs 
matter  by  holding  its  particles  in  a  normal  relation  with 
each  other,  in  a  more  or  less  porous  condition. 

84.  Cohesive  force  permeates  matter  independent  of 
porosity,  and  like  all  immaterial  forces  it  is  independent 
of  material  conditions — without  weight,  and  occupies 
the  same  place  as  matter  at   one   and  the  same  time. 
Some  of  the  forces  of  nature  pass  through  platinum  and 
glass  more  freely  than  they  would  through  a  sponge  or 
sieve;  and  yet  these  substances  are  considered  impervious 
to  and  impenetrable  by  matter. 

85.  Cohesion  can  construct,    arrange  and  maintain 
the  particles  of  two  bodies  of  precisely  the  same  quantity 


32        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

of  matter  in  such  relationship  that  gravity  or  any  other 
form  of  force  would  act  more  effectively  on  one  arrange- 
ment of  particles  than  on  the  other.  In  proof  of  this 
being  the  fact,  we  ask  :  Why  is  it  that  electricity,  for 
example,  will  not  travel  through  platinum,  having 
vastly  greater  density,  more  readily  than  through  silver? 
Plainly  because  the  controlling  force  of  cohesion  has  ar- 
ranged the  particles  of  the  silver  more  in  harmony  with 
the  force  of  electricity  than  in  the  case  of  platinum. 

86.  Cohesive  force,  as  the  direct  or  immediate  cause 
of  all  the  observed  properties   of   matter,  with   their 
hitherto  incomprehensible  nature  and    character,  well 
justifies  designating  cohesion  as  the  ruling  natural  force 
in   the  physical  universe,  and   that   force,    by  way   of 
eminence,  upon  which  and  in  co-operation  with  which 
the  peculiar  operations  of  all  the  other  physical  forces 
depend. 

87.  Heat  is  the  great  antagonist  of  cohesion  ;  it  over- 
powers cohesion  sufficiently  to  expand  the  body  only, 
however,  to  the  extent  of  the  heat  applied.     It  is  only 
overpowered,     not    destroyed  ;    being    an    immaterial, 
substantial   entity,  a   real  objective  thing,    it   is  inde- 
structible. 

88.  The  term  " cohesive  force"  is  not  broad  enough 
to  include  the  construction  of  bodies,  the  arranging  of 
their  particles,  the  rearranging  of   them  into  a   more 
contracted  or  expanded  form,  etc.     Constructive  force 
would  be  a  more  generally  appropriate  term,  making  it 
to  include  cohesion,  adhesion,  rearrangement  of  bodies, 
cheinism,  etc. 

89.  Cohesion  has  mainly  to  do  with  particles  of  mat- 
ter, and  as  no  one  has  yet  measured  the  length,  breadth, 
and  thickness  of  an  atom,  we  may  as  well  (for  illustra- 


CHEMISM.  33 

tion)  say  that  the  number  of  them  in  a  grain  of  sand  is 
one  thousand.  To  hold  this  thousand  atoms  together 
in  one  hard,  compact  grain  was  part  of  the  work 
assigned  to  that  peculiar  form  of  force  we  call  cohesion. 
And  here  it  reigns  just  as  completely  as  in  a  boulder  or 
in  a  mountain  range.  It  is  stronger  than  gravitation  or 
atmospheric  pressure,  and  therefore  depends  on  neither 
to  do  its  work,  but  is  a  power  of  itself,  substantial, 
immaterial  and  peculiar. 

CHEMISM. 

90.  When  a  chemical  compound  is  produced,  this 
general  constructive  (cohesive)  force  acts  as  chemism, 
and  when  the  chemical  union  between  the  combining 
parts  is  dissolved  by  heat,  electricity,  etc.,  such  con- 
structive force  is  returned  to  the  force-element  (or  gen- 
eral reservoir),  to  be  regenerated  as  chemism  when  the 
separated  substances  are  again  united,  either  with  each 
other  or  with  some  other  substance  in  chemically  com- 
bining proportions.  For  example,  sea-salt — chloride  of 
sodium — is  the  product  of  a  union  between  one  com- 
bining part  each  of  chlorine  and  sodium  ;  and  this  con- 
structive force  that  causes  the  union  between  these 
chemical  elements,  it  is  proposed,  for  the  sake  of  con- 
venience and  precision,  to  call  chemism.  This  union 
between  the  sodium  and  the  chlorine  is  dissolved  by 
adding  a  solution  of  common  salt  to  a  solution  of 
nitrate  of  silver.  The  chlorine  will  immediately 
forsake  the  sodium  and  unite  with  the  silver  in  solution, 
and  form  chloride  of  silver.  This  cohesive  force 
(hitherto  called  chemical  affinity)  that  compels  the 
union  between  the  two  elements  in  combining  pro- 
portions we  now  term  chemism. 


34       SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  VII. 

ELECTRICITY. 

91.  The  text-books    are  a   babel  of  confusion   with 
respect  to  electricity,  light,    sound  and    gravity,    and 
must  be  extensively  and  very  materially  revised.    I  need 
only   confirm   this    statement   by   the    declaration   of 
Edison,  the  greatest   practical  electrician    now  living. 
He  says  :    "  They  (the  text-books)  are  most  misleading. 
I  get  mad  with  myself  when  I  think  how  I  have  be- 
lieved what  was  so  learnedly  set-out  in  them.     There 
are  more  frauds  in  science  than  anywhere  else.     Take  a 
whole  pile  of  them  that  I  could  name  and  yon  will  find 
uncertainty   if  not  imposition  in    half   of   what   they 
state  as  scientific  truth"  (New  York  Herald  of  Decem- 
ber 31,   1879).      I  believe    this  statement    is   literally 
true. 

92.  The  question  is,  What  is  electricity  ?     The  Sub- 
stantial Philosophy  replies  :     Electricity  is  a  real,  sub- 
stantial, though  invisible  and  immaterial,  imponderable 
force  of  nature,  an  objective  entity,  independent  of  all 
matter,  and  absolutely  dependent  only  upon  its  Infinite 
Creator  and  Source.     Being  immaterial,  it  is  destitute 
of  properties  that    belong    to    all    matter,    as    weight, 
inertia,   etc.      It   pervades    all    matter,    though     inde- 
pendent of  it.     Its  speed  is  very  great,  being  estimated 
at  more  than  two   hand  rod   and    eighty-eight  thousand 


ELECTRICITY  35 

miles  in  a  second  of  time  by  the  copper-wire  route. 
Its  power  is  almost  omnipotent.  So  terrific  are  its 
effects  that  human  nature  shudders  at  the  sight  of 
them — burning  buildings  on  land  and  ships  on  sea, 
shattering  to  splinters  the  giant  oak  of  a  thousand 
storms,  and  instantaneously  extinguishing  the  life  of 
man  and  beast. 

93.  Electricity   is   developed  from   what  is  perhaps 
inappropriately  termed  static  electricity  by  friction  or 
contact  of  different  bodies.     It  is  exceedingly  doubtful 
whether  the  electric  or  any  other  force  is  ever  static,  or 
at    rest.     Under    the   necessary    conditions  it   is  also 
developed  from  other  forces,  such  as  cohesion,  adhesion, 
chemism,  heat  and  light.     It  permeates  all  matter,  and 
appears   to  be  an  indispensable  supporter  of  the  vital 
force,    momentarily   inbreathed  as   electrized  oxygen; 
it  is  the  only  direct  aider  of  the  life-force  known  to  us. 
The  presence  of  electricity  is  only  known  by  its  effects. 
Like  the  atmosphere  it  pervades  it  is  invisible,  and  like 
the  mind  it  is  only  known  by  its  manifestations. 

94.  It  is  claimed  that  the  positive  and  negative  poles 
of  electricity  are  only  apparent,  not  real.     The  terms 
simply  mean  that  the  positive  has  a  larger  quantity  of 
electricity  than  the  negative  pole  ;  that  is,  the  positive 
is  plus  and  the   negative  is  minus;  its  equilibrium  is 
disturbed  to  a  greater  or  less  extent  in  favor  of  the  one 
as  compared  with  the  other.     Its  perfect  equilibrium  is 
termed  zero,  and   is  then  termed  static,  at  rest.     Elec- 
trical force,  like  substantial    heat  and  the  substantial 
force  of  gravitation,  is  a  simple  form  or  manifestation 
of  the  force  element  of  nature. 

95.  Electricity  may  be  converted  or  transformed  into 
heat,  light  and  sound.     The  possibility  of  such  conver- 


36        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

sion  or  transformation  is  based  upon  tlxe  nature  and 
mutual  relation,  and  consequent  convertibility  of 
physical  forces. 

96.  Silver  allows  electricity  to  pass  with  greater  ease 
and  speed  than  any  known  metal,  hence  is  called  the 
best  conductor.     This  is  attributed  to  its  particles  being 
so  arranged  by  cohesive  force  as  to  constitute  silver  the 
royal  highway  of    electric  force.      The  metallic  wire 
cannot  aid  the  electric  current  in  its  transit ;  it  is  per- 
fectly inert ;  and  all  that  the  term  conductor  means,  is, 
the  nature  and  arrangement  of   the  material  particles 
are  such  that  the  passageway  is  more  or  less  smooth  for 
the  electric  current. 

97.  Electricity  is  generated  by  the  dynamo  cylinder 
of  magnets.     The  rotary  speed  of  the  cylinder  must  be 
sufficiently  great    to  cause  the   magnetic  poles  to  pass 
swiftly  enough  by  each  other  m   opposition    to   their 
attraction    to   rupture  their   magnetic  force  and  thus 
transform  it  into  electricity.     That  is  to   say,  electric 
force  is  but  magnetic  force  ruptured  and  disintegrated 
by  dynamically  and  abruptly  forcing  the  magnets  away 
from   their  magnetic  or  sympathetic  relation   to  each 
other  ;  while  magnetism  produced   by  electric  currents 
in  the  iron  or  steel  is  but  the  reconversion  of  the  elec- 
tric into  the  maguetic  form  of  force. 

98.  These  magnets  do  not  touch  each  other  in  their 
swift  revolutions,  and  therefore  do  not  disintegrate  their 
substance    or   wear    themselves  out    by    friction,  even 
against  the  air,  as  the  dynamo  would  generate  just  as 
much  electricity  if  run  in  a  perfect  vacuum  as  in   the 
open  air. 

99.  Then  this  substantial  current  of  electricity,  when 
thus  evolved,  if  passed  through   the  carbon   candles  of 


ELECTRIC  ITT.  3? 

the  arc-light,  will  produce  its  illumination  by  consum- 
ing those  candles,  which  almost  entirely  disappear, 
leaving  only  a  slight  residuum,  just  as  in  the  case  of 
the  tallow  dip. 

100.  But  if  we  pass  the  electric  current  through  one 
of  Edison's  incandescent  loops  in  vacuo,  we  have  intense 
light-force  as  well  as  heat-force  evolved,  and  that,  too, 
without    the   consumption  of  any  material   substance 
whatever  in  the  liberation  of  these  manifestations  of 
energy  from  the  force-element  of  nature. 

101.  As  a  waterfall   will  give  the  necessary  rotary 
speed  to  the  dynamo  machine  as  well  as  a  steam  engine, 
we  are  enabled    to  see   how   the  substantial  force   of 
gravity  may,  by  conversion  and  transformation,  evolve 
and   liberate  from    the  force-element    the    substantial 
forces  of  heat,  light,  electricity;  and  then  by  passing 
the  current  in  transit  around  a  bar  of  soft  iron  we  see 
how  gravital  force  may  re-convert   electric  force  into 
magnetic  force,   and  so  on,  all  without  the  slightest 
consumption  or  disintegration  of  material  substance  of 
any  kind. 

102.  Electricity  is  but  one  form  or  manifestation  of 
the  universal  fountain  of  natural  energy,  of  which  heat, 
light,  magnetism,  sound,  gravitation  and  cohesion  are 
others.     Hence  the  air,  the    earth,  and  the  ocean   are 
full  of  this  substantial  force-fountain  or  force-element 
of  nature  in  its  quiescent  condition. 

103.  What  the  silver  or  copper  wire  is  to  the  electric 
force,  so  the  human  nerves  are    to    the  life-force  and 
mind-force — the  mediums  of  transit  for  these  invisible, 
intangible,  immaterial,  but  substantial  and  independent 
forces. 


38        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

104.  In  every  solar  ray  there  is  a  combination  of  light, 
heat  and  electricity- -  three  distinct  elements:  and 
these  elements  are  resolvable  one  into  the  other;  and 
they  act  conjointly  or  separately  as  conditions  demand 
or  circumstances  require.  In  proof  of  this  try  the  fol- 
lowing simple  experiment  : 

Take  a  sun-glass — a  double  convex  lens  of  three  inches 
diameter — and  so  hold  it  as  to  pass  the  rays  of  the  sun 
through  it  and  converge  them  into  a  focal  point,and  place 
a  piece  of  charcoal  in  the  focus,  when  it  will  be  ignited  at 
once.  If  you  then  take  a  small  silver  wire,  whether  five 
or  five  hundred  feet  long  it  matters  not,  so  that  both 
extremities  are  before  you,  with  a  ball  on  the  near  or 
handle  end  and  the  other  end  pointed  ;  then  lay  the 
wire  near  the  ball  in  the  burning  focus,  and  sparks  of 
electricity  will  pass  off  from  the  pointed  end.  Here, 
then,  you  have  light,  heat  and  electricity  all  under  the 
eye  at  the  same  time  ;  one  converted  into  the  other,  and 
all  proceeding  from  the  sun.  Here  the  light  is  con- 
verted into  heat,  the  heat  into  electricity  proper,  as  is 
evident  from  its  action  through  the  wire,  and  here  again 
we  have  light  in  the  emitted  sparks. 


ANIMAL  ELKCTRIGITY.  3D 


CHAPTER  VIII. 

ANIMAL   ELECTKICITY. 

105.  Though  the  subject  of  animal  electricity  is  com- 
paratively new,  the  minds  of  many  acute  observers  are 
now  turned  to  it,  and  rapid  advancement  in  the  knowl- 
edge of  it  is  being  made. 

That  animal  electricity,  or  electrical  currents  excited 
by  the  organic  processes  in  animal  bodies,  performs 
a  very  important  part  in  the  phenomena  of  life,  we 
cannot  doubt. 

106.  We  know  that  the  muscles  and  nerves,  includ- 
ing the  brain  and  the  spinal  cord,  are  endowed  during 
life  with  the  power  to  produce  currents  of  electricity  ; 
that  the  quantity  of  electricity  is  greater  in  the  evening 
than  at  other  periods  of  the  day  ;  that  every  minute 
particle  of  the  nerves  and  muscles  acts  according  to  the 
same  electric  law  as  the  whole  nerve  or  muscle  ;  that 
the  electric  currents  which  the  nerves  and  muscles  pro- 
duce, in  circuits  of  which  they  form  part,  must  be  con- 
sidered only  as  derived  portions  of  much   more  intense 
currents  circulating  in  the  interior  of  the  nerves  and 
muscles -around  their  smallest  particles  ;  that  the  power 
to  produce  currents  of  electricity  remains  for  a  longer 
or  shorter  period  after  death,  or  in  dissected  nerves  and 
muscles  after  separation  from  the  body,  as  long  as  the 
excitability  of  the  nervous  and  muscular  fiber  continues; 


40       SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

and  this  fact  remains  whether  these  fibers  die  gradually, 
or  whether  they  are  suddenly  deprived  of  their  vital 
properties  ;  that  the  electric  current  in  muscles  when  in 
the  act  of  contraction,  and  in  nerves  when  conveying 
motion  or  sensation,  undergo  a  series  of  single  and 
sudden  variations  of  the  intensity  of  the  current,  fol- 
lowing each  other  in  rapid  succession  ;  and  that  if  any 
part  of  a  nerve  is  submitted  to  the  action  of  a  permanent 
current  of  electricity,  the  nerve  in  its  whole  extent 
suddenly  undergoes  a  material  change  in  its  internal 
constitution,  which  disappears  on  breaking  the  circuit, 
as  suddenly  as  it  came  on  (Dr.  Huff).  These  facts  are 
the  result  of  experiments  carefully  conducted. 

107.  Whether  electricity  undergoes  any  change  and 
acquires  new  properties  when  introduced  into  the  living 
organism,  and  pervaded  by  and  intermingled  with  the 
vital  and  life-forces,    is   not  certainly  known  ;  but  the 
probability  is  that  some  mysterious  change  or  modifica- 
tion of  it  does  take  place  in  the  body.     Or  why  can  some 
persons,  who  possess  a  large  surplus  of  electricity,  cure 
by  hand  friction  all  diseases  caused   by  a  deficient  or 
irregular  action  of  the  nerve  force?     This  remarkable 
power  of  imparting  animal   electricity  by  hand  friction 
enabled  Mottero  of  Paris  to  restore  the  equilibrium  of 
disordered  nervous  force  ;  to  restore  completely  paral- 
yzed   limbs   to   normal    action  ;    to    relax    contracted 
muscles  ;  to  impel  the  blood   in    its   proper  direction  ; 
and  to  impart  the  strength  that  results  from  a  sufficient 
supply  of  nervous  energy  (Dr.  Huff). 

108.  Though  electricity   is  distinct   from  the  vital 
force,  it  is  a  very  necessary  and  effective  force,  and  im- 
parts vigor  to  vitality,  and  has  a  direct  and  all-pervad- 
ing influence  on  the  functions  of  life, 


ANIMAL  ELECTRICITY.  41 

I0p.  Electricity  is  much  more  powerful  and  subtle 
than  the  atmosphere.  While  the  latter  may  be  regarded 
as  the  food  of  the  lungs,  the  former  may  be  the  food  of 
the  vital  principle. 

110.  The  experiments  of  Matteuci  clearly  demonstrate 
the   power  of  electricity  over  the  nervous   system,    of 
which  the  brain  is  the  center  :  it  is  as  much  the  natural 
element  of   the  cerebro-spinal  system   (which  includes 
the  brain  and  spinal  cord  with  the  nerves  given  off  from 
them)  as  air  is  that  of  the  lungs,  or  fluid  and  solid  food 
is  that  of  the  stomach.     Every  muscle,  gland  or  tissue 
in  the  system,  from  the  finest  muscular  fiber  to  those 
powerful  levers  which  move  the  larger  bones,  is  stimu- 
lated into  action  by  the  nerves  of  the  brain  or  spinal 
cord,  which  are  the  connecting  links   of    animal    and 
mental    being.      Electricity   can   even    stimulate    the 
nerves   into   action,    when   vitality,    so   far   as  we  can 
judge,  has  completely  fled. 

111.  As   all    the    organic   functions    are   performed 
partially  through  the  aid  of  electricity,  this  subtle  and 
powerful  agent  exciting  the  nerves,  and  through  them 
the  entire   muscular   system,    becomes   when  properly 
used  a  powerful  remedial  agent,  especially  with  respect 
to  the  muscular  power  of  the  chest,  the   functions   of 
the  heart,  stomach,  liver,  kidneys,  etc.     There   is    no 
other  agent  known,  save  electricity,  by  which  energy 
can  be  directly  imparted  to  the  vital  force. 

112.  Electricity  pervades  all  matter,  organic  and  in- 
organic.    A  portion  of  the  functions  of  organic  life  are 
voluntary,  but    those   on    which    its   existence   chiefly 
depends  are  involuntary  ;  hence  the  greater  portion  of 
electric  force  is  expended  on  these  parts  of  the  system 
which  are  not  immediately  influenced  by  the  will  ;  that 


42        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

is,  on  those  of  the  brain  and  nervous  system  which  ex- 
cite involuntary  muscular  action. 

113.  Study,  grief,  care,  anxiety  and  the  more  violent 
mental  emotions  exhaust  the  nervous  force,  by  exhaust- 
ing the  vital  force  and  disturbing  the  equilibrium  of  the 
electric  force,    and  thus  induce  derangements   in   the 
direct  functions   of  life.     Hence   the   mourner  at  the 
grave  of  his  friend,  the  despairing  lover  at  the  loss  of 
his  idol,  suffer  alike  from   the   loss  of   appetite,  indi- 
gestion, and  their  sad  results  (Huff). 

114.  The  influence  of  electricity   over   the   nervous 
system    is   very   great,    bodily   and    mentally,    and    is 
especially  recognized  when  the  earth  for  a  long  season 
lias  not  been  watered    by  the  refreshing   shower,  and 
when  the  sun,  almost  tropical  in  its  influences,  has  de- 
prived  our  planet  of   its   electric  force.     It   not   only 
affects   the  nervous  system,  but  the   functions   of  the 
spirit,  as  manifested  in  mind,  which   is  wholly  distinct 
from   the   grosser   elements  of   mere  life-force.      The 
nerves,    spinal  cord,  and  the  brain  (the  center   of  the 
nervous    system)  are   the   special    instruments   of    the 
spirit  by  which  it  carries    on  its  intercourse  with  the 
material  world  without. 

115.  In  the  contemplation  of  mind,  one  of  the  great 
attributes  of  spirit,  we  stand  on  the  outermost  boundary 
line  of  human  reason.     The  soul  can  act  independently 
of  all  the   material  organic   senses,    and    the    physical 
forces,  and  it  goes  forth  in  its  spiritual  dignity  claiming 
recognition  only  by  the    higher  Personal    Reason,    on 
whose  infinite  bosom  is  found  its  native  and  only  happy 
home.     "In  the  world  ve  have  tribulation,"  "  but  in 

V  ' 

me   yo  may    have   peace,"   John    xvi.    33.     The  soul, 
though  distinct  from,  and  independent  of  matter,  still 


ANIMAL  ELECTRICITY.  43 

requires  the  highest  type  of  organized  matter  for  its 
normal  manifestations,  hence  we  are  forced  to  the  con- 
clusion that  the  electric  force  if  not  essential  as  a  con- 
nector has  very  much  to  do  with  it.  That  there 
certainly  is  an  intimate  relation  between  electricity  and 
the  life  force  of  the  human  organism,  the  following 
facts  will  show  : 

116.  When  we  reflect    that  the  brain  is  the  organ 
through  which  the  mental  functions  of  the  soul  are 
manifested,  that  electricity  is  one  if  not  the  principal 
bond  of  union   between   the   intellect   which  produces 
and  the   brain  which  manifests,  it  is  easy  to  conceive 
how  mental  labor  excessively  performed  exhausts  the 
system,  and    deranges  its   organic    action    and  equili- 
brium. 

All  excessive  excitement  of  mind,  whether  as  thought 
or  emotion,  may,  and  often  does,  become  the  predispos- 
ing cause  of  serious  diseases  that  manifest  themselves 
in  exhausted  states  of  the  electrical  forces. 

117.  The   human    body   in    some   conditions  is  very 
sensitive  to  electric  changes  in   the  atmosphere.     It  is 
well  known  that  "  Long  continued  drought  and  heat 
deprive  it  of  its  electrical  properties.     But  if  the  atmos- 
phere be  dry  only  for  a  comparatively  short  time  with  a 
clear  sky,  the  electric  force  abounds,  and  it  strengthens 
and  invigorates  us  ;  we  feel  an  exhilaration,  an  unusual 
flow  of  animal  spirit ;  the  invalid  almost  forgets  his  dis- 
ease in  this  extra  renovation  of  the  powers  of  life.     But 
let  a  chilly  damp  wind    suddenly  blow  upon    him,  and 
how  rapid   is   the   change  of    his  feelings  !     The    old 
standing  chronic  pains  revive  ;  the  circulation  becomes 
enfeebled  ;    the   lungs,  particularly  if   previously  dis- 
eased, suffer  a  loss  of  vital  energy,  that  scarcely  permits 


44        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

them  to  perform  their   part  in  the  process  of  respira- 
tion." 

Il8.  To  show  the  effect  of  drought  and  heat  on  the 
electric  forces  of  the  atmosphere,  the  following  illustra- 
tion is  given  :  If  a  Leyden  jar,  well  charged,  be  placed 
in  a  dry  atmosphere,  it  may  retain  its  electricity  for 
some  hours,  perhaps  a  day  ;  but  if  removed  to  a  damp 
atmosphere,  or  even  by  placing  it  within  the  reach  of  a 
current  of  damp  air,  the  electric  force  immediately 
passes  off,  the  damp  air  being  a  good  conductor,  and 
the  dry  air  a  bad  conductor  of  electricity.  This 
explains  why  a  current  of  damp  air,  passing  over  a  per- 
son when  sitting  by  an  open  window,  has,  in  some 
cases,  so  deprived  the  system  of  the  electric  force  as  to 
occasion  paralysis  ;  why  so  many  persons  die  of  con- 
sumption from  wearing  thin-soled  shoes  in  damp 
weather  ;  why  so  many  fashionable  young  ladies  lay  the 
foundation  of  lifelong  diseases  by  passing  out  of  a 
heated  atmosphere  into  a  chilly,  damp  one,  as,  from  a 
social  party,  from  the  most  dangerous  of  all  parties — the 
public  dance,  or  theater,  or  any  crowded,  heated  assem- 
bly, no  matter  for  what  purpose  convened  ;  and  the 
danger  is  just  in  proportion  to  the  nature  of  the  cloth- 
ing, the  condition  of  the  nervous  system,  the  dampness 
of  the  ground  and  atmosphere,  and  the  minus  electric 
condition  of  the  earth. 


ANIMAL  ELECTRICITY.  45 


CHAPTER  IX. 

ANIMAL  ELECTRICITY. 

Up.  The  chilly  shuddering  in  the  cold  stages  of  inter- 
mittent and  other  fevers,  frequently  neuralgia  (when 
not  caused  by  decaying  teeth),  and  rheumatism  are 
largely  dependent  on  diminished  electric  force  for  their 
origin.  Even  hypochondriacal  and  insane  persons  are 
sensibly  affected  by  its  diminution. 

120.  That  great  chemist,  Sir  Humphrey  Davy,  proved 
by  actual  experiment  that  the  oxygen  of  the  atmosphere 
(of  which  an   adult  in  a   healthy  condition  consumes 
about  thirty-two  and  a  half  ounces  per  day),  owes  its 
elasticity  to  electricity  ;  and  that  air  which  has  lost  its 
elasticity  is  unfit  either  to  support  animal  life  or  to  pro- 
duce   combustion,    and     consequently    animal     heat. 
Hence,  it  is  folly  for  medical  men  to  persist  in  calling 
oxygen  an  agent  of  vitality  ;  it  is  in  fact  the  scavenger 
of  the  system,  constantly  removing  the  worn-out  tissue 
from  the  body.     But  at  the  same  time  oxygen  is  the 
medium   through  which  electricity  is  supplied   to  the 
vital  and  life  forces  and  which  seems  to  be  a  necessary 
link  between  them  and  the  organized  material  body. 

121.  It  appears  from  Dr.  Philip's  re-proved  experi- 
ment before  the  members  of  the  Royal  Institute,  Lon- 
don,   England,    to    be    essentially    necessary    to   the 
secretion  of  the  gastric  juice.    Electricity  is  quite  capa- 
ble of  exciting  au  inactive  stomach  and  torpid  lungs 


46        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

into  healthy  and  vigorous  action.  The  conclusion  is, 
that  the  functions  of  the  stomach  are  under  the  in- 
fluence of  a  force  received  through  the  nerves  with 
which  it  is  connected  ;  and  that  such  force  is  either 
electricity,  or  an  agent,  the  office  of  which  may  be  per- 
formed by  electricity,  is  placed  beyond  a  doubt. 

122.  The  circulation  of  the  blood  is  doubtless  largely 
assisted   by   electricity  ;    for   Dr.    Willsou    Philip    has 
proved  that  the  circulation  of  the  blood  in  the  smaller 
capillary  tubes  may  continue  some  hours  after  apparent 
death,  and  that  their   current   in  life  is  not  in   exact 
unison  with  the  pulsations  of  the  heart.     If  heat  and 
electricity   are  inseparable  companions  in    the   human 
body,  this  will  account  for  it ;  but  the  ordinary  theory 
will  not.     Brydone    has    shown    that    "If   you   cause 
water  to   trickle  through   a  small  capillary  tube,    the 
moment  you  electrify  the  tube  the  water  runs  in  a  full 
stream."     If  this  principle  holds'  good  with  respect  to 
the  capillary  system  of  the  human  body,  it  affords  a 
full  explanation  of  Dr.  Philip's  discovery. 

123.  The  connection    of    electricity   with,    and   in- 
fluence on,  living  bodies  is  very  strikingly  set  forth  in 
some  interesting  reports  respecting  the  connection  be- 
tween   electricity  and  cholera  from    St.    Petersburg  in 
Kussia,  and  London   in  Great  Britain.     A  magnet,  for 
instance,    of   forty    pounds    sustaining    capacity,    was 
found,  while  the  disease  was  at  its  height,  to  be  incapa- 
ble of  sustaining  more  than  four  or  five  pounds  ;  and  it 
was   further   found    that,    as   the    disease   abated,  the 
magnet  was  gradually  restored  to  its  original  powers. 
Again,    J.  C.  Atkinson,  Esq.,  member   of   the    Royal 
College  of  Surgeons,  in  writing    to  the  Lancet,  says  : 
"  It  was   indeed    singular    to   notice    the   quantity   of 


ANIMAL  ELKCTRTCITT.  4? 

electricity  which  continually  discharged  itself  on  the 
approach  of  any  conducting  body  to  the  surface  of  the 
skin  of  a  patient  laboring  under  the  (cholera)  collapse 
state,  more  especially  if  the  patient  had  been  previously 
enveloped  in  blankets  ;  streams  of  electricity,  many  of 
them  averaging  one  inch  and  a  half  in  length,  could 
readily  be  educted  by  the  knuckle  of  the  hand  when 
directed  to  any  part  of  the  body  ;  and  these  appeared, 
in  color,  effect,  crackling  noise,  and  luminous  charac- 
ter, similar  to  that  which  we  observe  when  touching  a 
Leyden  jar.''  "I  may  remark  the  coincidence,  that 
simultaneously  with  the  heat  of  the  body  passing  off, 
the  electricity  was  emitted.  And  I  am  therefore  led  to 
ask  the  question,  Are  not  heat,  electric  and  galvanic 
fluids  (forces)  one  and  the  same  thing  ?"  Hence  it  is 
found  that  wrapping  the  patient  in  non-conducting 
substances,  as  flannel  or  woolen,  aids  essentially  in  the 
cure,  by  retaining  the  heat  and  electricity  that  is  con- 
tinually being  eliminated  in  the  system  by  the  disease. 

124.  Electricity  has  been  proved  not  only  an  essen- 
tial in  the  contraction  of  a  muscle,  but  an  indispensable 
element  in  the  production  of  heat ;  which  cannot  be 
produced  in  the  living  organism   without    it,  and   the 
life-forces  are  dependent  for  their  preservation  on  the 
maintenance  of  some  portion  of  heat  in  the  system  :  its 
production  is  the  last  function  that  ceases.     When  this 
is  totally  extinct,  no  means  can  restore  animation;  the 
electric  and  the  nerve  forces  have  departed  forever. 

125.  It  is  admitted  by  the  most  learned  physiologists 
that  it  requires  a  physical   force  of  two   hundred  and 
forty  pounds  to  drive  the  blood  through  the  whole  cir- 
culatory system  of  the  human  body  with  the  rapidity 
with  which  it  is  known  to  pass.     Now,  if  this  were  ac- 


48        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

complished  alone  by  the  physical  force  of  the  contraction 
and  expansion  of  the  heart,  the  inevitable  consequence 
would  be  the  rupture  of  the  arteries  and  capillaries  of 
the  whole  system ;  the  delicate  nature  of  the  ultimate 
branches  of  which  could  not  possibly  resist  the  physical 
pressure  made  upon  them.  There  have  been  cases  in 
which  the  contractile  power  of  the  heart  was  measurably 
lost,  and  yet  the  circulation  continued  for  years  ;  hence 
the  conclusion,  that  the  physical  force  of  the  heart  is 
not  the  exclusive  propeller  of  the  blood.  The  conse- 
quent inference  is,  that  what  the  pendulum  is  to  the 
clock,  the  heart  is  to  the  circulation.  It  delivers  to  the 
aorta,  in  measured  quantity  and  in  measured  time,  the 
blood  necessary  to  keep  up  a  uniform  and  unvarying 
current ;  electricity  presumably  being  a  very  important 
auxiliary  motor  power  of  the  circulation.  This  view 
appears  to  scientifically  harmonizB  with  the  experiments 
and  all  the  requirements  of  the  case. 

126.  There  is  this  distinction  between  electricity  and 
magnetism  :  electricity  must  have  a  conductor,  while 
magnetic  rays  need   no  conductor  whatever.     A  bit  of 
glass    will    stop    the    most    powerful    electric   current, 
while  magnetism  freely  passes  through  glass,  or  through 
a  vacuum,  as  readily  as  through  the   best  electric  con- 
ductor. 

127.  Natural  magnets  are   magnetic   oxide   of   iron 
ores,  known  as  loadstones.     They    are  called    magnets 
because  first  noticed   by    the    Greeks    in    the    town  of 
Magnesia,  in  Lydia.     The  artificial   magnet  is  a  bar  of 
tempered   steel  magnetized,  and  is  far    more    valuable 
and  powerful  than  the  natural  magnet.     The   identity 
of  lightning  and  electricity  was  determined  by  Franklin 
in  1752      Electric  properties  were  discovered  by  Tliules 
of  Miletus  ubuut  500  B.  C. 


ANIMAL  ELECTRICITY.  49 

128.  Electricity,  in  reality,  is  no  new   discovery  ;  it 
had  been  recorded  under  another  name  in  the  oldest 
text-book   known   to  humanity— the  Holy   Scriptures. 
It  is  mentioned  nineteen  times  in  the  Old  Testament, 
being  expressed   by   eight  distinct   terms ;   and   eight 
times  in  the  New  Testament,  only  one  term  (as-trap-e) 
being  used.     It  is  distinctly  mentioned,  first,  under  the 
name  of  "or "in  Gen.    i.   3;  and   the   same  term   is 
repeated    in    Job  xxxvii.  3;  (1)  "Or,"    light,  bright- 
ness, lightning,  a  luminary  ;  hence  fire,    the   light   of 
fire;  (2)  "Ba-rack,"  a  flash,  glistening,  flash  of  light- 
ning,  Ex.  xix.   16  ;    Psa.  xviii.  14  ;  Jer.    x.  13  ;  Zee. 
ix.  14  ;  (3)   "  Cha-ziz,"  lightnings,  flashes  of  lightning, 
thunderbolt  (root  in  Arabic,  "  to  pierce"),  Job.  xxviii. 
26 ;  xxxviii.   25  ;  Zee.  x.   1  ;  (4)  "  Lap-pid,"  a   lamp, 
torch,  reflection  of  light,  lightning,  Ex.  xx.  18  ;  Gen. 
xv.    17;  (5)  "Ba-zak,"     lightning,    Eze.    i.    14;    (6) 
"  Aish,"   fire,  lightning,  anger,  etc.,  Ezra  xxxvi.   5  ; 
Zeph.  iii.  8  ;  (7)  "  Cha-tzatz,"  lightning,   or  an  arrow, 
Psa.  Ixxvii.  18 ;  (8)  "  Ra-shaph,"  a  burning  coal,  light- 
ning, burning  arrows,  a  burning   disease,  Song  of  Sol. 
viii.  6  ;  Deut.  xxxii.  24  ;  Psa.  Ixxv.  4 ;  Ixxviii.  48. 

129.  From  the  above  definitions  we  gather  the  fol- 
lowing scientific  description  of  electricity  in  its  mani- 
festations.    It  appears  as  a  very  bright  flash  of  light ; 
as  a  glittering  flash  of  fire  ;  as  a  bolt  or  ball  of  fire,  as  a 
burning  arrow  darting  through  the  air  ;  as  having  great 
penetrating    and    illuminating    properties ;    as    being 
frightfully  destructive  in  its   effects  ;  and  as  being  ac- 
companied with  "  thunder,  hail  and  rain." 

.  130.  In  its  essential  nature,  electricity  is  invisible, 
imponderable,  immaterial  and  all  pervading  ;  in  its 
manifestations  it  is  characterized  by  light,  heat, 


50        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

amazing  power,  and  inconceivable  speed  ;  and  it  is  an 
atmospheric  purifier,  an  animal  life  sustainer,  and  a 
remedial  agent  of  unknown  efficacy.  The  Bible  takes 
the  lead  in  true  science,  notwithstanding  all  the  boast- 
ing of  infidel  Ingersoll  and  atheistical  Spencer,  Darwin, 
Tyndall,  Huxley,  Helmholtz,  Haeckel,  Mayer,  and  a 
host  of  materialistic  followers.  The  substantial  and 
materialistic  conflict  is  raging  all  along  the  lines 
throughout  America,  Europe  and  Britain ;  and  the 
enemies'  lines  already  begin  to  waver.  Soon  the  Sub- 
stantial Philosophy  will  rout  the  materialistic  enemies 
of  scientific  and  scriptural  truth,  as  the  ringing  shout 
of  the  three  hundred — "  The  Sword  of  the  Lord  and  of 
Gideon  " — routed  the  enemies  of  Israel. 

GRAVITY. 

131.  Gravity  is  a  real,  substantial,  immaterial  force 
element  of  nature,  as   is  cohesion  and  magnetism,  etc. 
Its   true  character   was   discovered   by  Dr.   A.  Wilford 
Hall,    an    American  ;    and    the   law  by    which   gravity 
acts — called  gravitation — was  discovered   by  Sir  Isaac 
Newton. 

Because  gravital  force  is  not  recognizable  by  any  of 
our  senses,  it  is  no  proof  that  it  is  not  as  really  and 
truly  a  substance  as  is  water,  iron,  or  even  platinum, 
the  heaviest  of  all  known  substances  ;  only  the  substan- 
tial and  attenuated  threads  of  gravital  force  are  of  such 
a  nature  that  we  cannot  recognize  them  except  through 
our  higher  faculty  of  reason,  by  what  they  do — their 
effects. 

132.  Like  all  other  forces,  when  not  active,  gravity 
is  latent  or  static,  which  simply  means  at  rest.     A  good 
magnet    will^  in  a  limited   degree,  not  only  neutralize 


ORA  VITT.  51 

but  overcome  gravital  force,  by  lifting  a  mass  of  iron 
from  the  earth  and  holding  it  in  suspension.  Cohesion 
differs  from  gravity  in  uniting  particles  into  a  more  or 
less  solid  mass ;  and  gravity  draws  material  particles  as 
well  as  a  combination  of  particles  in  masses  into 
approximate  nearness  to  each  other.  Gravity  may  begin 
its  work  at  a  point  where  cohesion  relinquishes  its  hold 
upon  any  given  portion  of  matter.  Cohesion  makes  a 
universe  possible,  and  gravital  force  directs,  controls 
and  harmonizes  its  material  orbs  by  law,  which 
"declares'  the  will  of  the  Creator  by  and  through 
gravital  force.  Job  xxvi.  7  ;  Psa.  xix.  1 ;  Rom.  xi.  36. 

133.  Were  gravity  not  a  substance  it  could  not  pull 
material  bodies  together.  But,  though  a  substance,  it 
i?  not  matter  ;  if  it  were,  "it  would  have  the  property 
of  inertia,  like  all  matter,  and  consequently  could  not 
move  itself,  much  less  that  which  is  not  itself."  The 
fact  that  it  passes  unimpeded  through  all  material 
substances,  whatever  may  be  their  properties,  such  as 
impenetrability,  imporosity  and  imperviousness,  proves 
that  it  is  immaterial.  Gravity  pervades  and  resides  in 
all  substances.  "The  heaviest  matter  contains  the 
most  gravital  force,  as  the  hottest  metal  contains  the 
most  heat  force. " 

"Gravity  can  substitute  steam  for  doing  mechanical 
work,  as  in  the  case  of  the  water-wheel  under  hydraulic 
pressure.  Gravity  varies  inversely  as  the  square  of  the 
distance  from  any  mass  of  matter  which  sends  out  those 
mysterious  gravital  rays  toward  any  other  given  material 
body.  Gravity  rounds  the  dewdrop  on  the  bosom  of 
the  flower,  and  orbiculates  the  earth  on  which  we  live  ; 
it  lifts  the  mists  to  equilibrium  in  the  air  and  drops 
them  again  in  showers  over  the  earth  ;  it  causes  the 


52        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

rock  to  fall  from  the  mountain  cliffs,  and  the  rivers  to 
flow  into  the  seas,  and  to  hold  the  seas  in  their  sunken 
beds,  and  by  balancing  the  centrifugal  force  of  the  earth 
to  give  us  orbital  motion,  and  with  it  days,  mouths, 
seasons  and  years  "  (Elder  Munnell). 

134.  Gravity  has  no  perceptible  influence  on  the 
imponderable,  immaterial  elements,  as  light,  heat  and 
electricity  ;  nor  does  gravity,  so  far  as  we  know,  affect 
in  the  least  the  immaterial  bodies  of  angels  or  the 
departed  human  souls.  Even  the  clouds  in  their  rare- 
fied condition  act  in  opposition  to  the  laws  of  gravita- 
tion, as  does  the  sap  ascending  the  loftiest  cedar  in  the 
forest. 


HEAT.  53 


CHAPTER   X. 

HEAT. 

135.  Heat  is  a  rea.  substance,   as  mucn   so   as   the 
water  it  converts  into  vapor;  it  is  an  immaterial,  im- 
ponderable, physical  force-element  of  nature,  as  is  light 
and  electricity.     Though  it  pervades  all  matter  either 
in  an  active  or  static  condition,  it  is  not  affected  by  the 
properties  or  conditions  of  matter  ;  gravity   does  not 
control  it ;  it  can  occupy  the  same  space  as  matter  at 
one   and   the    same   time ;    as    for  instance   the  most 
accurate  weighing  can  detect  no  difference  between  a 
cannon-ball  when  cold  and  the  same  ball  when  heated 
hot.     Heat  has  the  property  of  diffusion,  and  travels 
by  conduction  more  easily  through  some   bodies   than 
others,  as    do  electricity  and    sound.      It   raises   the 
temperature  of  the  medium  through  which   it  passes. 
It  does  not  necessarily  require  a  material  conductor  or 
medium  through   which  to  travel  ;    like   gravity   and 
light  it  shoots  its  rays  from  world  to  world. 

136.  The  great  heat  reservoir  in  our  solar  system  is 
the  sun ;  but  the  sunbeam,  in  its  passage  to  the  earth 
imparts  no  warmth  to  space,  because  space  is  nothing — 
it  merely    means    room    for   something — consequently 
emptiness  cannot  be  warmed  !     Space  can   no  more  be 
warmed  than  motion,  or  a  shadow. 

137.  "  The  heat-producing  rays  of  the  sun  are  not  hot. 


54       SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

This  is  quite  susceptible  of  demonstration  ;  then  why 
should  the  books  tell  us  that  the  sun  is  hot  ?  There  is 
no  day  so  hot  on  the  surface  of  the  earth  that  the  cold 
is  not  intense  only  a  few  thousand  feet  above  the 
surface.  How  often,  in  warm  climates,  are  the  snow- 
capped mountain  summits  visible  through  the  entire 
summer?  Yet  the  heat-producing  rays  of  the  sun  are 
as  numerous  up  there  as  they  are  at  the  surface  of  the 
earth.  Heat  is  a  condition  of  material  substances. 
Immaterial  substances  certainly  cannot  be  affected  by 
it.  But  you  ask,  if  the  heat-producing  rays  of  the 
sun  are  not  hot,  how  do  they  produce  heat  ?  We  reply  : 
By  the  resistance  they  meet  with  in  their  rapid  flight 
when  they  come  into  contact  with  material  substances. 
The  collision  of  immaterial  substances  with  material 
substances  produces  heat,  as  in  the  case  of  lightning. 
The  light  and  heat-producing  rays  of  the  sun  come  to 
the  earth  in  eight  minutes.  This  is  at  the  rate  of 
twelve  millions  of  miles  in  one  minute,  nearly,  or 
two  hundred  thousand  miles  per  second,  nearly.  ,  The 
rate  of  speed  is  such  that  if  the  particles  were  material, 
though  no  larger  than  to  be  visible  to  the  most  power- 
ful microscope,  no  living  creature  could  stand  the 
bombardment  for  a  moment.  In  all  probability  the 
world  would  be  ignited  like  a  friction  match.  There  is 
no  evidence  that  the  sun  is  hot,  or  that  there  is  any 
combustion  there '  (D.  Oglesby  in  Microcosm).  The 
sun  is  the  great  reservoir  and  center  of  the  immaterial 
substantial  forces  of  our  solar  system. 

138.  "  Heat  is  manifested  by  obstruction,  friction,  and 
mechanical  and  chemical  action.  Though  a  subtle  im- 
ponderable force  of  nature,  it  produces  great  and 
important  changes  in  mutter,  as  expansion,  fusion, 


HEAT.  55 

evaporation,  and  combustion,  in  changing  water  into 
steam  heat  causes  it  to  require  seventeen  hundred 
times  the  space  it  fills  in  a  liquid  condition.  Heat 
must  therefore  be  a  substantial  cause  to  produce  such 
effects.  Effects  always  do  and  must  result  from  real 
causes.  A  shadow  cannot  produce  a  substance,  no 
more  than  nothing  can  produce  something,  or  a  non- 
entity produce  an  entity  !  Heat  is  neither  motion  nor 
any  mode  of  motion,  as  heretofore  taught  in  all  our 
colleges  "  (Dr.  Hainlin  in  Microcosm). 

139.  Radiant    light   and    heat    alike    belong  to  the 
active  forces  of  Nature.     The  active  power  or  force  of 
heat  is  manifested  in  conduction  and  radiation,  accord- 
ing to  a  law  of  diffusion  ordained  by  God.     It  radiates 
from  one  heated  body  into  another  containing  less  heat 
until  a  thermal  equilibrium  is  established.     Ice  has  not 
yet  been  found  destitute  of  heat. 

140.  There  are  three  powerful  agencies  for  carrying 
off    heat  from    liquids :    radiation,    conduction,    and 
evaporation. 

141.  Heat  is  capable  of  being  condensed,  and  thereby 
concentrated  to  greater  intensity,  as  by  the  burning  or 
sun-glass,  and  by  the  compression  of  air  which  it  per- 
vades.    When  two  volumes  of  air  are  compressed  into 
the  space  of  one,  the  amount  of  heat  is  doubled   in  its 
intensity.     The  heat  is  not  generated  but  compressed. 
The  mechanical  force  exerted  in  the   compression    has 
practically  nothing  to  do  with  it.     The  heat  was  in  the 
air  before   compression ;    and    the   greater   the    com- 
pression, the  greater  the  intensity  of  the  heat  resident 
therein.     Heat  like  sound  and  electricity  travels  faster 
through  some    bodies  than  through    others  ;  and,  like 
gravity  and  light,   shoots  its   rays  by   radiation   from 


56        SUBSTANTIAL  CHRISTJAN  PHILOSOPHY. 

world  to  world.  It  travels  through  matter  by  con- 
duction, and  radiates  from  matter  by  general  diffusion. 
It  would  appear  that  heat-force  is  co-extensive  with 
cohesive-force  in  whatever  worlds  vegetable  and  animal 
life  exist:  "for  God  hath  set  a  tabernacle  for  the 
Sun  ;"  and  "  there  is  nothing  hid  from  the  heat 
thereof."  Psa.  xix.  4,  6. 

142.  ANIMAL  HEAT. — All    the  organic  processes  re- 
quire a  temperature  of  about  ninety-eight  to  ninety-nine 
degrees,  Fahrenheit.     Each  functional  division  of  the 
vital    organism     must     have     its     appropriate     food. 
Electricity  is  the  natural  food-element  of  the  nervous 
centers,  as  the  atmosphere  is  the  natural  food-element 
of  the  lungs,  and  solid  food  and  water  are  the  natural 
food-element  of  the  stomach.     The  blood  carries  to  the 
vital    force   the    nutritive    elements    of    the    various 
elemental  foods  appropriated,  accompanied  by  electrized 
oxygen  and  electricity ;  the  latter  permeating  all  the 
network  of  the  nervous  system  while  in  a  normal  con- 
dition.    To  maintain  it  in  this  condition  requires  on  an 
average   in   an   adult    about    thirty-two   and   one-half 
ounces  of  oxygen  per  day.     This  electrized  oxygen  is 
conveyed  to  the  tissues  of  the  body  by  the  arterialized 
blood,  but  by  its  action  the  substance  of  the  worn-out 
tissue  is  decomposed  ;  a   part  of  the   oxygen    uniting 
with  the  carbon  thereof,  forming  carbonic  acid  gas,  and 
the  remaining  part  uniting  with  the  hydrogen,  forming 
water.     Thus  the  principal  source  of  animal   heat  re- 
sults from  the  chemical  action  between  the  elements  of 
the  tissue,  food  and  electrized  oxygen. 

143.  It    has  been    carefully   estimated     that   about 
one  hundred  and  seventy-three  grains  of  pure  carbon  is 
given  off  from  the  lungs  every  hour  as    carbonic    acid 


(TY 


HEAT.  57 


gas,  and  about  thirteen  to  fourteen  ounces  per  day  from 
the  lungs  and  skin  together.  Hence  the  loss  to  the 
body  is  kept  up  by  the  causes  named  ;  and  the  nature 
and  amount  of  food  required  is  largely  regulated  by  the 
external  temperature.  The  higher  the  temperature  of 
the  air  inspired,  the  less  the  amount  of  carbonic  acid 
gas  exhaled,  and  vice  versa.  Heat  is  always  the  result 
of  the  chemical  combination  of  oxygen  and  carbon 
forming  carbonic  acid,  and  of  oxygen  and  hydrogen 
forming  water,  of  which  about  three  and  one-half 
pounds  daily  pass  off  through  the  kidneys,  lungs  and 
skin  of  an  average-sized  person. 

144.  Without    cohesive-force    a     material    universe 
would   be  impossible ;  and   without   heat-force  animal 
life  could  not  exist.     Without  heat  there  would  be  no 
evening  breeze  to  fan  the  cheeks  of  infancy,  no  tides  to 
rise  and  fall,  perennial  springs  could  not  send  forth  their 
crystal  streams,  the  rivers,  lakes  and  oceans  would  be- 
come solidified  like  transparent  crystals,  one  wide  waste 
of   desolation,  and   the   silence   of   death   would  reign 
around.        But    heat-force,     the     great     all-pervading 
modifier    of    cohesive-force,    clothes     the    earth    with 
variety  and  beauty.     We  have  light,  heat  and  moisture, 
and  with  them  all  the  necessary  physical  conditions  of 
vegetable  and  animal  life,  accompanied   by  adaptation, 
utility,  and    more   than   prismatic   beauty.     We   have 
millions   on    millions    of    tons    of    water    evaporated 
annually  from  the  surfaces  of   rivers,  lakes,  seas   and 
oceans,  amply  sufficient  to  meet  all  the  requirements  of 
vegetable  and  animal  life,  including  mental   activity, 
physical  enjoyment,  and  moral  happiness. 

145.  The  healthy  human  organism   luxuriates  in   a 
temperature  of  ninety -eight  to  ninety-nine    degrees 


58        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Fahrenheit,  while  water  boils  at  two  hundred  and 
twelve,  and  freezes  at  thirty-two  above  zero ;  and 
mercury  solidifies  at  forty  below  zero  Fahrenheit. 
Carbonic  acid  gas,  oxygen  and  hydrogen  have  been  so 
far  deprived  of  their  heat  and  compressed  as  to  solidify. 
Hydrogen  has  hitherto  been  considered  the  lightest  of 
all  elements  ;  but  now  it  is  said  that  a  new  element  lias 
been  discovered  and  named  damaria  which  weighs  only 
half  as  much  as  hydrogen  :  we  await  further  evidence. 
The  solid  seems  to  have  been  the  original  condition  of 
all  matter  until  modified  by  heat. 

146.  "  Scientifically  speaking,  cold  does  not  freeze 
water  into  ice,  and  thereby  expand  it ;  but  these  are 
effected  by  the  natural  radiation  of  heat  from  the  water, 
which  thereby  allows  it  to  return  to  its  normal  con- 
dition of  solid  ice.  Nor  does  cold  burst  the  vessel  or 
cylinder  in  which  the  water  is  confined.  The  reason 
that  ice  takes  up  more  room  in  the  act  of  forming,  is 
that  the  particles  of  water  being  round  and  compressible 
fall  together  with  the  greatest  possible  compactness  and 
with  the  least  possible  space  between  them,  thus  taking 
up  the  least  possible  room.  Hence  those  particles  of 
water  that  first  give  up  their  heat  will  form  themselves 
into  crystallized  particles  of  irregular  shapes,  which  of 
course  will  take  up  more  room  than  the  compressible 
round  particles.  As  there  is  no  space  for  them  to  en- 
large, they  commence  wedging  themselves  in  between 
the  fluid  particles,  forcing  them  apart,  which  being 
almost  entirely  incompressible  must  begin  to  exert  a 
powerful  strain  upon  the  inclosing  vessel  or  cylinder  ; 
till  finally,  as  crystallization  continues,  millions  on 
millions  of  infinitesimal  wedges  have  formed  and  are 
exerting  all  their  force,  thus  bursting  the  vessel  or 


HEAT.  59 

cylinder  asunder.  It  is  simply  split  by  the  action  of  an 
infinite  number  of  mechanical  wedges.  That  is  all' 
(Dr.  Hall  in  Microcosm). 

147.  Heat  is  conjointly  with  oxygen  a  purifier  of  the 
vital  organism;  for  it  has  recently  been  demonstrated  that 
the  vapor  exhaled  from  the  lungs  when  largely  condensed 
contains  a  fatal  poison.     What  must  be  the  condition  of 
the  atmosphere  in  a  large  crowded  hall,  when   to  the 
natural  poisonous  exhalations  of  the  body  are  added  the 
lung-fumes  of  tobacco,  wines,  liquors,  and  odors  of  cos- 
metics ?  and  especially  in  a  crowded  public  dance  when 
all  these  evils  are  aggravated  to  an  untold  extent  with 
violent  perspiration,  and  clouds  of  poisonous  vapor  and 
filthy  dust  ?     What  is  poor  humanity  !     It  will  turn  up 
its  fastidious  and  fashionable  nose  at  a  poor  unfortunate 
fly  entrapped  in  the  jelly,  and  yet  breathe  such  a  filthy 
poisonous  air  until   the  "  wee"  hours  in  the  morning, 
and  almost  go  into  hysterics  over  the  so-called  fun  and 
enjoyment  that  too  often  causes  unhappiness,  if  not  bit- 
terness in  other  hearts,  a  bone  of  contention  between 
husbands   and    wives,    sometimes   ending    in    divorce, 
murder,  or  suicide.     Sex   is   the   spirit  of   the  public 
dance,  as  alcohol  is  the  spirit  of  intoxicants;    it  leads  to 
physical,  moral,  and  spiritual  death.     As  nineteen  out 
of  every  twenty  bad  girls  take  their  first  downward  step 
at  the  public  dance,  who  will   dare  to  say,    "  There  is 
no  danger  there  ?"     He  or  she  who  is  born  of  God  hates 
sin  and  shuns  the  appearance  of  it.    Psa.  cxix.,  cxiii., 
civ.;  I  Thess.  v.  22. 

148.  What  heat  is  to  the  material  world — modifying, 
diversifying,  beautifying,  animating  and  harmonizing; 
so  is  Divine  love  to  the  holy  spirit-world —animating, 
exalting,    beautifying   and  intensifying    all    the   activ- 


60        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

ities  of  Heaven.  Here  it  radiates  purity,  harmony, 
happiness  and  joy.  What  magnetism  is  to  the  magnet, 
so  love  is  to  God — the  great  moving  and  attractive  force 
of  His  infinite  nature  acting  morally  on  responsive  be- 
ings; for  God  is  love,  whether  seen  in  the  expulsion  of 
Adam  and  Eve  from  paradise,  or  in  the  destruction  of 
the  Old  World  by  a  flood,  or  witnessed  amid  the  terrific 
thunders  of  Sinai,  or  heard  in  his  dying  prayer  on 
Calvary — yes,  God  is  love,  and  there  is  no  moral  subject 
hid  from  the  effects  thereof. 


PHYSICAL  LIGHT.  61 


CHAPTER  XL 

PHYSICAL      LIGHT. 

149.  What  light  is  not.     It  is  not  invisible  material 
particles,  as   believed  by  Newton;  nor  an  exceedingly 
subtle  and  material  jelly-like  substance,  called  luminif- 
erous  ether,  as  believed  by  Christian  Huygens,  a  Dutch 
astronomer,    who    suggested    to    Newton    the   present 
utterly   baseless   "wave  theory  "of  light.     This  ether 
theory  relieved  Newton's  embarrassment,  for  he  found 
that  material  particles,  however  small,  traveling  at  the 
amazing  rate  of  one   hundred  and  eighty-six  thousand 
miles  in  a  second  of  time,  must  certainly  destroy  any 
eye  into  which  it  enters.    The  supposed  wave  motion  of 
this  supposed  ether  constituted  the  basis  of  the  "  undu- 
latory  theory  of  light,"  that  has  enslaved  the  minds  of 
the  highest  class  of  scientists  for  about  two  hundred 
years;    but   the    morning   star   of   scientific    truth  has 
already  appeared,  ushering  in  the  wedding-day   of  true 
science   and    Bible   truth,   nevermore,    we  hope,  to  be 
divorced  by  evolution,  agnosticism,  or  materialism. 

150.  "  What  is  light?  is  not  so  easily  answered  as  some 
might  suppose.     Although  it  is  by  light  that  we  see 
external  objects,  light  itself  is  invisible.     Light  is  man- 
ifested by   friction,  obstruction,    and   reflection.     The 
sunbeam,  which    we    think  we  see  shining  through  a 
crack  in  the  window-shutter,  is   only  particles  of  dust 


62        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

so  acted  on  by  light  that  they  shine,  and  thus  become 
visible.  We  look  to  the  shining  of  the  moon  which  is 
only  reflected  from  the  sun.  Although  the  light  must 
exist  at  the  place  where  we  see  the  moon,  it  is  invisible, 
unless  reflected  by  the  little  satellite"  (Prof.  Lowber). 
Physical  light  is  a  compound  substance  :  in  the  first 
creation  it  was  the  agent  used  in  the  vast  transforma- 
tion. 

151.  The  nature   of   light   as   at   present  known.— 
Light  is  a  real,  physical,    tangible,   immaterial,   com- 
pound,    substantial,     imponderable    force-element    of 
Nature,  and  as  emanating  from  the  sun,  associated  with 
heat,  passing  through  space,  and   coming   into   actual 
contact    with    the   normal    retina   of   the    eye   causing 
vision.     It  passes  through  a  vacuum  as  easily,  or  more 
so    than   through  any  transparent  material  substance. 
In    this   respect    it   somewhat   resembles     magnetism, 
though  it  differs  from  both  electricity  and  sound,  which 
require  a  conducting  medium.    In  the  above  description 
of  light,  the  term  "  tangibility"  is  used  in  the  higher 
and  truer  sense — that  the  five  senses  constitute  so  many 
modifications  of   the  sense    of  touch,  and    not   in    the 
sense  of  touch  commonly  called   feeling,  which,  to  say 
the  least,  is  a  very  indefinite,  imperfect,  and  unscientific 
sense.      Whatever  substantial  force,  be  it  odor,  sound, 
or  light,  etc.,  that  produces  its  appropriate  sensation 
by  substantial  contact  with    the   nerves  of  the   appro- 
priate organ,  is  tangible  in  the  true  sense  of  the  term. 

152.  Light  is  not  a  simple  substance,  but  can  by  a 
prism  be  divided   into  seven    distinct   colors,    termed 
primary  :  as,   one  violet,  two  indigo,   three  blue,   four 
green,  five  yellow,  six  orange,  seven  red.     Out  of  these 
primary  colors  all   the  variety  of  colors  in   nature  are 


PHYSICAL  LIGHT.  63 

produced.  White  light  may  approximately  be  said  to 
consist  of  forty-five  parts  of  red,  twenty-seven  of  orange, 
forty  of  yellow,  sixty  of  green,  sixty  of  blue,  forty- 
eight  of  indigo,  eighty  of  violet,  or  three  hundred  and 
sixty  in  all.  These  seven  prismatic  colors  remind  us  of 
God  resting  from  His  creative  work  on  the  seventh  day, 
of  the  seven  spirits  of  God,  the  seven  eyes,  the  seven 
vials,  the  seven  angels,  etc. 

153.  Colors   are    now    considered    as   the   result   of 
different  rates  of  pulsation  and  obstruction,  instead  of 
its  refrangibility  as  formerly.     Color  is  not  in  the  ob- 
ject but  is  caused  by  the  obstructed  rays  of  light. 

154.  Light  has  attributes  and  properties,  as  vibration, 
velocity   of  movement,   refrangibility,  and   color,    and 
yet  its  existence  is  peculiarly  its  own.     There  is  noth- 
ing with  which  to  compare  it  except  the  manifestations 
of  God  Himself.     It  has   nearly   a   million    times  the 
velocity  of  sound  through  the  atmosphere,  traversing 
the   entire  distance  between  the  sun   and    the    earth, 
which    is   estimated    to   be   about    ninety-one    million 
five  hundred    thousand  miles   in  eight   and  a  quarter 
minutes,    being    about   one    hundred    and    eighty-six 
thousand  miles  per  second. 

155.  The  principal  sources  of  light  are  the  sun,  the 
stars,  heat,  chemical  combination,  phosphorescence,  and 
electricity. 

156.  The  actinic  or  chemical  property  of  light  is  very 
remarkable,   and  is,   perhaps,    most  fully  realized  and 
duly  appreciated  by  the  most  skillful  photographer.    But 
if  light  be  nothing  but  the   wave  motion   of    the  sup- 
posed luminiferous  ether,  as  the   materialists  contend, 
why  does  chloride  of  silver  blacken  under  the  influence 
of  the  chemical  action  of  light?  transparent  phosphorus 


64        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

become  opaque?  and  vegetable  coloring  matter  fade? 
When  men  undertake  to  dismiss  the  compassionate 
Creator  from  the  world  he  has  made  and  the  vast  family 
he  has  so  abundantly  provided  for  they  manifest  well- 
defined  symptoms  of  logical  and  moral  insanity.  While 
the  heat  increases  from  the  violet  to  the  outside  of  the 
red  rays,  the  actinic  or  chemical  rays  increase  from  the 
red  to  the  violet,  and  away  beyond  it,  but  are  most 
energetic  in  the  violet.  If  light  be  a  wave  motion  of  a 
supposed  ether — a  nonentity — a  nothing — why  does  its 
remarkable  chemical  action  so  wonderfully  promote  the 
growth  of  plants  ?  and  why  is  it  that  under  the  in- 
fluence of  the  sun's  rays  the  chemical  attraction  which 
holds  together  the  carbon  and  the  oxygen  is  overcome 
that  the  former  may  become  food  for  the  plant  ?  Yes, 
light  is  something — though  mysterious — or  it  could  not 
produce  such  wonderful  results — could  not  so  exquisite- 
ly paint  in  variety  and  beauty  what  no  artist  can  ever 
approach  in  design  and  execution. 

157.  The    reason   why   light    passes   through    some 
bodied  more  easily  than  others  is  because  cohesive-force 
lias  differently  arranged   and  controlled   the    particles. 
"  Take,  for  example,  a  piece  of   the  most    transparent 
crystal,  pulverize  it  into  flour,  and    then   condense  it 
into  a  solid  mass   under   a   powerful   hydraulic  press. 
Though  it  is  now  constituted  of  the  same  substance  as 

o 

before,  light  will  not  pass  through  simply  because 
cohesion  has  arranged  its  particles  in  a  different  order." 
—Sub.  Phil. 

158.  Light  is  related  to  the  organ  of  vision,  as  air  is 
related  to  the  lungs,  or  sound  to  the  ear.     It  makes  a 
particular  sensible  impression  on   the  retina — the  out- 
ward   expansion   of    the   optic   nerve — by    imprinting 


PHYSICAL  LIGHT.  65 

thereon  the  image  of  an  external  object,  as  a  man,  a 
horse.  Suppose  the  eye  to  be  one  inch  in  diameter,  and 
an  object  six  feet  in  diameter  at  a  distance  of  eight 
thousand  yards  will  only  form  a  picture  or  image  on 
the  retina  of  the  eye  one  eight- thousandth  part  of  an 
inch,  or  about  the  sixty-sixth  part  of  a  common  hair, 
and  from  this  microscopic  picture  on  the  retina  the  mind 
receives  its  idea  of  the  external  object.  The  aqueous, 
crystalline,  and  vitreous  humors  are  each  distinct  in 
character,  and  of  different  refractive  power,  but  all 
serving,  in  their  action,  to  give  the  most  correct  image 
of  the  object,  and  in  its  truest  colors.  For  accurate 
vision,  how  necessary  that  the  eye  should  be  perfect 
and  in  a  healthy  condition.  The  retina  is  the  im- 
mediate seat  of  sensation  ;  it  is  a  membrane  of  the  most 
delicate  texture  of  any  in  the  human  body,  and  is  en- 
dowed with  the  most  astonishing  sensibility.  In  its 
fresh  state  it  is  transparent,  and  so  soft  and  tender  that 
it  will  tear  with  its  own  weight. 

159.  The  organ  of  vision    can  detect   through  the 
spectroscope   the  one-million-four-hundred-thousandth 
of  a  milligram  of  sodium,  which  is  two  hundred  and 
fifty  times  coarser  division  of  matter  than  is  detected  by 
the  sense  of  smell.     For  distinct  vision  it  is  necessary 
that  the  visional    impression    remain    upon    the  retina 
about   the   eighth    of   a   second.     An  electric  light  no 

o  o 

larger  than  the  head  of  a  pin  can  be  seen  at  the  dis- 
tance of  ten  miles. 

160.  The  primary  objects  of  vision  seem  to  be  simply 
light  or  color,  and  expansion  of  surface.     For  these  are 
all    that   persons  who   have   been    restored  to  sight  by 
surgical   operations   could    at    first   perceive ;  like   the 
blind  healed  by  Christ,  they  could  see  men,  but  only  as 


66        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

"  trees  walking."  Thus  the  surgery  of  to-day  confirms 
the  miracle  of  nearly  nineteen  hundred  years  ago. 
They  had  no  correct  idea  of  distance  or  magnitude  : 
These  had  to  be  learned  by  experience.  The  micro- 
scopic picture  formed  on  the  retina  by  the  refractive 
humors  of  the  eye,  causes  therefore  all  the  mental  per- 
ceptions excited  by  light  on  the  sense-organ  of  vision. 
Let  us  not  forget  that  though  we  have  an  abundance  of 
light  there  is  no  one  of  our  special  sense-organs  so 
liable  to  lead  us  astray  as  the  eye.  It  may  be  seriously 
affected  by  diseases  of  a  hereditary,  general,  or  ophthal- 
mic character,  any  of  which  may  lead  to  fatal  mistakes, 
saying  nothing  of  the  abnormal  action  of  the  mind, 
and  the  unfavorable  condition  of  the  atmosphere.  All 
these  may  be  fruitful  sources  of  error.  Many  persons 
are  color-blind  with  respect  to  some  particular  color, 
which  often  causes  fearful  loss  of  human  life  on  rail- 
roads. But  a  much  greater  proportion  of  individuals 
are  sin-blind  with  respect  to  some  particular  darling  sin, 
unpleasant  fact,  or  unwelcome  truth. 

"  The  limits  of  vision  vary  with  elevation,  conditions 
of  the  atmosphere,  intensity  of  illumination  and  other 
modifying  elements  in  different  cases.  On  a  clear  day 
an  object  one  foot  above  a  level  plain  may  be  seen  at  a 
distance  of  1.31  miles;  one  ten  feet  high,  4.15  miles; 
one  twenty  feet  high,  5.86  miles  ;  one  one  hundred  feet 
high,  13.1  miles;  one  a  mile  high,  as  the  top  of  a 
mountain,  95.23  miles.  This  allows  seven  inches,  or, 
to  be  exact,  6.99  inches,  for  the  curvature  of  the  earth, 
and  assumes  that  the  size  and  illumination  of  the  object 
are  sufficient  to  produce  an  image.  Five  miles  may  be 
taken  as  the  extreme  limit  at  which  a  man  is  visible  on 
the  flat  plain  to  an  observer  on  the  same  level." 


PHYSICAL  LIGH1. 


The  following  careful  statement  by  Prof.  E.  S. 
Holden  on  the  power  of  the  eye  and  the  telescope,  as 
they  are  contrasted  in  actual  experience,  is  of  special 
and  permanent  interest  :  "  If  the  brightness  of  a  star 
seen  with  the  eye  alone  is  one,  with  a  two-inch  telescope 
it  is  one  hundred  times  as  bright,  with  a  four-inch 
telescope  It  is  four  hundred  times  as  bright,  eight-inch 
telescope  it  is  sixteen  hundred  times  as  bright,  sixteen- 
inch  telescope  it  is  six  thousand  four  hundred  times  as 
bright,  thirty-two-inch  telescope  it  is  twenty-five  thou- 
sand six  hundred  times  as  bright,  thirty-six-inch  tele- 
scope it  is  thirty-two  thousand  four  hundred  times  as 
bright.  That  is,  stars  can  be  seen  with  the  thirty-six- 
inch  telescope  that  are  thirty  thousand  times  fainter 
than  the  faintest  stars  visible  to  the  naked  eye." 

161.  Two  distinguished  physical  investigators,  Prof. 
S.  P.  Langley  and  F.  W.  Verey,  at  Allegheny  Observa- 
tory, Pa.,  have  discovered  by  various  and  carefully  con- 
ducted experiments  that   the   great  Cuban  firefly  is  by 
far  the  most  economical  producer  of  illumination  fur- 
nished either  by  nature  or  the  art  of  man  —  for  not  more 
than  the  one  four-hundredth   part    of    the  mechanical 
energy  is  exerted  by  this  great  firefly,  in  proportion  to 
the  light  emitted,  than   is  utilized  in  the  burning  of  a 
tallow  candle.     Or,  in    other    words,  while    this  insect 
emits  no  heat-rays  at  all,  its  intensity  of  light  could  not 
be  equaled   by  any  means  known  to  our  arts  without  the 
development  of  at  least  two   thousand  degrees  Fahren- 
heit. 

162.  According  to  all   materialistic  scientists,  light 
has  had    its   source   in   the    mechanical  energy  of  the 
central-heat  ;  but  here  in  the  firefly  of  Cuba  we  have  a 
light-center  of  great  intensity  without  any  discoverable 


68        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

heat-center  at  all.  Thus  do  these  able  experimenters 
demonstrate  the  claims  of  the  Substantial  Philosophy- 
"that  the  intensity  of  light  depends  entirely  upon  the 
luminous  property  of  its  source  as  to  th?  amount  of 
light-force  liberated  from  the  force  element  of  nature." 
It  proves  also  for  what  the  writer  has  long  contended — 
that  light  in  itself  is  an  independent,  distinct,  and  im- 
material entity  governed  by  laws  peculiar  to  itself.  And 
the  luminosity  of  the  Saviour  in  the  transfiguration 
required  that  there  should  be  light  apart  from  heat. 
And  here  we  have  it.  How  beautifully  it  harmonizes 
with,  and  explains  the  luminosity  on  the  occasion  re- 
ferred to!  Instead  of  saying  like  Solomon,  "Go  to  the 
ant  and  learn  wisdom,  we  say  to  the  wave  theorists — 
go  to  the  firefly  and  learn  the  nnture  of  light  :  go  to 
the  little  locust  (katydid),  and  learn  the  science  of 
sound!  For  God  hath  ordained  these  small  insects  to 
confound  the  wisdom  of  the  wise." 

163.  Light  is  one  of  the  most  wonderful,  cheering, 
invigorating,  beautifying  and    useful  of  all  the  imma- 
terial forces  of  Nature.     To  it  we  are  indebted  for  all 
colors,  all  vegetable  life,  for  the  normal  constituents  of 
plants — as    their    nutritive    properties,    and    medicinal 
qualities,   and  for  the  normal  continuance   of  animal 
life.     It  is  indispensable  to  our  health,  vigor,  activity, 
safety  and  happiness.     Indeed   no  physical  force  better 
illustrates  whatever  is  pure,  beneficent,  joyful,  glorious, 
spiritual,  and  divine.     Hence  the  beauty,  the  force,  and 
the  propriety  of  the  Saviour's  declaration — "  I  am  tho 
light  of  the  world  :  he  that  followeth  me  shall  not  walk 
in  darkness,  but  shall  have  the  light  of  life,"  John  viii. 
12  ;  i.  1-4. 

164.  What  light  is  to  the  eye,  so  knowledge  is  to  the 


PHYSIC! A L  LIGHT.  69 

mind.  What  physical  light  is  to  material  things,  so 
spiritual  light  is  to  immaterial  and  spiritual  things. 
Physical  light  reveals  myriads  of  diversified  forms  in 
Nature,  so  spiritual  light  reveals  to  reason  and  faith 
innumerable  realities  which  the  eye  has  not  seen,  nor 
the  ear  heard,  but  God  has  revealed  them  through  his 
Spirit :  for  the  Spirit  searcheth  all  things,  yea,  the  deep 
things  of  God,  I  Cor.  ii.  8,  10.  Physical  light  flashes 
in  the  diamond,  sparkles  in  the  dewdrop,  clothes  the 
lily  in  its  purity,  blushes  in  the  rose  and  enrobes  it  in 
delicious  perfume,  and  adorns  all  Nature  in  its  richest 
and  most  gorgeous  attire  ;  so  spiritual  light  clothes  the 
divine  nature,  attributes,  character,  and  providences  in 
a  halo  of  glory  brighter  than  the  sun,  and  more  glorious 
than  the  concentrated  beauties  of  the  created  universe. 
Hence  God  is  light  in  a  higher  sense  than  any  finite 
mind  can  possibly  conceive ;  light,  compared  with 
which  the  sun  is  a  shadow,  and  the  moon  a  dark  cloud. 
No  created  mind  can  approximate  an  adequate  con- 
ception of  Him  who  "  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth  on 
him  should  not  perish,  but  have  everlasting  life/3 
Truly  God  is  not  only  light,  but  he  is  love,  and  the 
infinite  source  of  both,  John  iii.  16  ;  I  John  iv.  8. 
"  Light r  here  means  spiritual  knowledge,  wisdom, 
and  saving  truth,  as  applied  exclusively  to  God,  the 
divinity  of  His  omniscient  self-consciousness. 


70        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XII. 

MAGNETISM. 

165.  Odor  seems  to  stand  on  the  dividing  line  be- 
tween the  material  and  the  immaterial  ;  and  magnetism 
on  the  dividing  line  between  the   mere  immaterial  and 
spiritual  ;  for  the  nearest  we  come  to  seeing  the  isolated 
action  of  spiritual  energy  is  in  the  magnet. 

But  what  is  magnetism  ?  Sir  William  Thomson,  the 
great  leader  of  the  materialistic  host,  in  his  recent  ad- 
dress to  a  distinguished  audience  in  Birmingham, 
England,  said  :  "  Magnetism  is.  nothing  more  nor  less 
than  the  rotary  motion  of  the  particles  of  the  magnet/' 
When  I  read  this  ridiculous  statement,  I  hung  my  head 
in  shame  to  think  that  personal  individuality  and  inde- 
pendence of  thought  had  so  far  fled  from  the  dear  old 
Motherland  that  not  one  son  was  found  to  vindicate 
the  family  name  against  the  mental  criminality  of  be- 
lieving such  an  absurdity  !  Sheep-men  abound  ;  but 
Elijahs,  Daniels,  Pauls,  Knoxes  and  Lathers  are  very 
few  on  the  Scientific-Biblical  battlefield. 

166.  This  philosophy  answers  the  question  in   part, 
by  its  effects.    What  is  magnetism  ?     Sir  William  knew 
that  no  particles  of  iron   could  possibly  pass    through 
glass,  one  of  the  most  impervious  of  all  known  material 
substances,  and  yet  a  thick  sheet  of  glass  is  no  hinder- 
auce  whatever  to  this  mysterious  magnetic  force.     Sir 
William's  common  sense  ought  to  have  told   him  that 


MAGNETISM.  71 

no  sort  of  material  threads  could  extend  away  from  the 
magnet  to  seize  the  piece  of  iron  and  lift  it  bodily, 
since  a  sheet  of  glass  placed  between  the  magnet  and 
the  piece  of  iron  would  not  produce  the  slightest  effect 
in  cutting  off  the  lifting  power  of  magnetism.  He 
seemed  to  have  no  conception  of  an  immaterial  sub- 
stance, and  to  be  so  totally  blinded  by  materialism  that 
the  immaterial  and  the  spiritual — the  real,  the  invisi- 
ble and  the  eternal  were  invisible  to  his  eye  of  reason — 
the  most  important  organ  of  his  inward  man,  and  a 
more  sure  guide  in  many  things  than  the  material 
visual  organs  can  be,  II  Cor.  iv.  18. 

167.  As  particles  of  the  magnet  cannot  possibly  pass 
through  the  glass,  magnetism  is  not  material.     Motion 
is  mere  position  in  space,  changing,  and  therefore  is  a 
nonentity,  for  it  ceases  as  soon  as  the  force  that  pro- 
duces it  is  withdrawn  ;  it  is  no  more  than  the  shadow  of 
a   falling   tree    when    the   sun    is    shining — nothing  ! 
Therefore   Sir   William's   definition   of    magnetism  i.j 
just     nothing  !     notwithstanding    every    electric-liglit 
proclaims    itself    to    be  the    offspring  of   magnetism  ! 
Materialism,    atheism    and    agnosticism    is    confirmed 
moral  insanity. 

168.  Magnetism  is  an  invisible,  immaterial,  impon- 
derable, self-acting  substance,  one  of  the  force-elements 
of  nature;  but  it  differs  from  those  of  cohesion,  gravital 
force  and  electricity,  though  very  closely  related  to  the 
latter,  somewhat  as  fine  steel  is  related  to  iron. 

169.  Professor  Hunt  says  that  there  is  no  substance 
in  Nature  yet  found  that  is  independent  of  magnetic 
power.  It,  however,  influences  bodies  in  different 
ways,  some  it  attracts,  and  others  it  repels. 

170.  The  essential  nature  of  magnetism  is  not  under- 


72        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

stood  ;  we  only  know  that  it  is  present  by  its  effects,  as 
in  the  case  of  the  soul  that  animates  the  body.  Nor 
do  we  know  the  nature  of  the  cohesive  force  that  con- 
structs the  beautiful  diamond  ;  nor  the  gravital  force 
that  pulls  the  stone  to  the  earth  ;  nor  the  chemic 
force  that  plays  so  important  a  part  in  chemistry  under 
the  name  of  "chemical  affinity."  Perhaps  these 
various  forces  are  best  illustrated  by  two  pure,  sympa- 
thetic and  loving  hearts,  each  responsive  to  the  other. 
Gravital  force  responds  to  the  gravital  force  residing  in 
the  stone  which  is  drawn  to  the  earth  ;  cohesive  force 
in  one  particle  seeks  a  union  with  the  like  force  in  the 
other  particle,  and  hence  the  sparkling  brilliant ;  and 
so  of  chemic  force.  Magnetic  force  takes  even  a 
higher  stand.  Like  its  Creator,  it  seeks  a  union  with 
whatever  has  a  nature  like  its  own,  and  repels  whatever 
is  unlike  itself.  Hence  love  and  purity  are  attracted, 
and  sin  and  hatred  are  repelled  by  the  Divine  Nature. 

171.  Magnetism  is  no  part  of  the  metal  it  lifts,  but 
resides  in  or  pervades  it,  as  the  soul  the  body.     There 
seems  to  be  one  general  law  throughout  all  nature,  up 
to  the  Creator  himself — like  seeking  union  with  its  like 
by  what  we  will,  for  want  of  a  better  term,  call  respon- 
sive   sympathy  ;    for   neither   attraction   nor  chemical 
affinity  conveys  the  desired  idea. 

172.  If  magnetism  were  not  a  substance  it  could  not 
lift  a  piece  of    metal   bodily  at   a   distance  from    the 
magnet,  any  more  than  our  hand  could  lift  a  weight 
from    the    floor    without    some    material     connection 
between  the  two.     For  it  is  an  axiom  in  mechanics,  that 
no  body  can  move  or  displace  another  body  at  a  distance 
without  a  real,  substantial  medium  connecting  the  two 
through  which  the  result  is  accomplished,  otherwise  it 


MAGNKT1SM.  73 

would  be  a  mechanical  effect  without  a  cause — a  self- 
evident  absurdity. 

173.  There  is  a  very  close  relationship  between  mag- 
netism and   electricity,  so  much   so  that  the  latter  is 
manufactured  by  the  dynamo  from  the  disintegration  of 
the  former  :  the  finest  of  steel  is  produced  from  iron. 
Though  magnetism  differs  from    electricity,  from  the 
fact  that  it  does  not  require  a  conductor,  and  produces 
no  direct  effect  upon  our  senses.    We  only  know  its  effects 
by  the  way  it  moves  certain  other  bodies.     There   is  a 
very  close  and  beautiful  analogy  between  magnetic  force 
and  the  energy  of  the  Holy  Spirit  on  the  soul  of  man. 
Both  are   invisible,  both  immaterial,  both  substantial, 
both   self-active,  both    sympathetically    responsive    to 
their  like,  and   repelling   to   their  opposites,  and   both 
have  power  to  guide  action,  force  and  motion. 

174.  "  It  is  generally  admitted  that  no  material  sub- 
stance can  pass  through  platinum  and  glass — two  of  the 
most  impervious  substances    known ;    yet    these    sub- 
stances  are  no   hindrance  to  magnetism.     A  magnet 
may  be  corked  and  sealed  in  one  bottle,  and  iron  filings 
may  be  placed   in  the  same  condition  in  another ;  yet 
the   magnet  will  attract  the  iron  as  though  no  such 
division     existed     between     them.      The     experiment 
teaches  us  that  magnetism  has  a  very  close  relationship 
-to  the  spiritual.     May  it  not  yet  be  the  means  of  solv- 
ing the  difficult  problem  of  the  relation  of  the  spir- 
itual to  the  material  world  ?"  (Prof.   Lowber,  Sc.D.) 
Since  the  force  of  magnetism  that  lifts  a  mass  of  iron 
is  not  matter,  it  acts  through   the  densest  of   material 
bodies    as    if    nothing  were   present ;  and    hence    the 
securely-closed  room  in  which  the    apostles   were  con- 
vened proved  no  hindrance  to  the  immaterial  body  of 


• 

<•• 

74        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Christ,  who  nnperceived  entered  the  room  and  stood  in 
their  midst,  and  as  nnperceived  departed. 

175.  Every   mass  of  matter,  large  or  small,  is  only 
acted  on  by  the  earth's  gravital  force  by  virtue  of  the 
like  gravital  force  residing  in  or  pervading  the  mass, 
be  it  stone  or  mountain  ;  and   so  the  sympathetic  Holy 
Spirit  directs  his  energy  not  to  the  material  body,  but 
to  the  personal  spirit  that  animates  or  resides  within, 
made  in  the  likeness  of  God,  and  therefore  like  it  in 
nature. 

176.  "  Place  a  handful  of  common  tacks  or  a  number 
of  needles  on  a  glass  plate,  and  then  pass  the  poles  of  a 
good  magnet  below  the  plate,  moving  criss-cross  and  in 
circles,  and  watch  the  tacks   or  needles  darting  hither 
and    thither,   following  the  minutest  movements  of  a 
magnet !     Having    witnessed   this   experiment   I   ask, 
Can  any  rational  mind  come  to   any   other  conclusion 
than  that  an  immaterial  substance  radiates  from  those 
magnetic  poles,  passes  through  the  glass,  fastens  itself 
to  a  like  force  resident  in  the  tacks  or  needles,  and  thus 
holds  and  manipulates  them  according  to  a  fixed  law  of 
Nature"  (Dr.  Hall). 

177.  Magnetism,   within  certain  limits,   overpowers 
gravital  force,  in  lifting  large  masses  of  iron.     It  is  said 
that  an  electro-magnet  is  now  made  to  lift  seven  thou- 
sand  two    hundred    pounds.       It    largely    neutralizes 
gravital  force,  "  as  in  the  case  of  a  piece  of  copper  or 
silver,  which  falls  very  slowly  through  a  dense  atmos- 
phere of  magnetism.     Why  is  this?     It  is  not  the  ob- 
struction caused  by  the  dense  collection  of  magnetism 
which  impedes  the  fall  of  the  piece  of  copper,  but  the 
neutralizing  effect  upon  the  gravity  within  the  copper, 
thus  rendering  it  unfit,  so  to  speak,  for  the  gravity  of 


MAGNETISM.  75 

the  eartli  to  unite  with.  In  evidence  of  the  correctness 
of  this  explanation,  weigh  a  piece  of  copper  while  in  a 
dense  magnetic  atmosphere,  and  it  will  be  found  to 
weigh  almost  nothing.  A  child  might  thus  lift  a  ton 
of  copper  with  one  finger  by  simply  bringing  the  two 
poles  of  a  magnet,  powerful  enough,  on  the  two  oppo- 
site sides  of  a  mass  of  copper,  thus  neutralizing  its  in- 
herent gravity,  and  thereby  destroying  the  hold  of  the 
earth's  gravity  upon  it."  (H.) 

178.  "  Glass  is  less  porous  than  gold,  and  more  imper- 
vious to  material  substances   than   any  known  body  of 
matter ;  so  much  so  that  any  substance  which  pene- 
trates, permeates,  and  passes  through  it  cannot  be  com- 
posed  of  material  particles.     Yet,  in  the  case  of  this 
magnetic  substance,  no  difference  whatever  results  in 
the  energy  of  its  mechanical  pull  on  a  distant  piece  of 
iron,  however  many  or  few  of  the  practically  imporous 
sheets  of  glass,  rubber,  or  whatever  other  material  body 
be  made  to  intervene,  or  if  no  substance  whatever  but 
the  air  is  interposed,  or  if  the  test  be  made  iua  vacuum. 
The  pull  is  always  precisely  with  the  same  force,  and 
will  move  the  suspended  piece  of  iron  at  the  same  dis- 
tance  away  from   it    in   each  and  every  case,  however 
refined  and  delicate  may  be  the  instruments  by  which 
the  tests  are  measured."  (H.) 

179.  When  a  loadstone  or  an  artificial  magnet  is  placed 
upon  a  pane  of  glass,  and  iron  filings  thrown  around,  it 
draws   these  filings  in   regular   and    beautiful   curves. 
They  are  especially  drawn  to   each  end  of  the  magnet, 
for  magnetic  force  is  not  equally  distributed  to  all  parts 
of  the  magnet,  but  is  found  concentrated  chiefly  at  the 
ends.     The  law  of  the  attraction  and  repulsion  of  mag- 
nets is  that  unlike  poles  attract,  and  the  like  repel. 


76        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

The  special  cause  of  this,  I  presume,  is  known  alone  to 
the  Infinite  Mind.  There  are  magnetic  bodies  and  dia- 
magnetic;  while  the  magnetic  arrange  themselves  along 
the  line  of  magnetic  force,  the  dia-magnetic  place  them- 
selves at  right  angles  to  this  line.  Every  material  sub- 
stance in  Nature  is  thought  to  be  in  one  or  other  of 
these  conditions.  Its  directive  power  is  apparent  in 
every  particle  of  ore,  and  it  forms  the  beautiful  crystal. 

180.  A  loadstone  is  a  brown  mass,  and  can  be  used  in 
making  many  magnets,  and  it  does  not  lose  any  of  its 
original  force.     We  may  break   a  magnet,  it  then  be- 
comes two  magnets,  each  with  its  positive  and  negative 
poles. 

181.  "  A  bar  of  steel  can  become  magnetized  by  rub- 
bing it  with  a  loadstone  and  in  other  ways.     Magnetism 
does  not  appear  to  be  transferred,  but  simply  induced 
or  developed  by  the  loadstone,  somewhat  similar  to  ob- 
taining fire  from  ice  by  friction.     Magnetic  phenomena 
are  not  limited  to  the  inorganic  world,  but  extend  also 
to  the  organic.     The  leaf,  the  flower,  the  fruit  of  a  tree, 
the  flesh,  bone,  and   blood  of  animals,  and   even  gases 
and  vapors  are  affected  by  an  all-pervading  magnetism. " 
(Prof.  Lowber,  Ph.D.) 

182.  The  least  educated  person  has  only  to  be  shown 
the  proper  use  of  a  good  magnet  for  a  single  half-hour 
to  become  convinced  of  the  existence  of  an  immaterial 
substance.     It  is  to  be  lamented  that  there  are  so  few 
of  even  intelligent  persons  who  have  formed  a  true  con- 
ception  of   the    vast   significance    of  a  good    common 
horseshoe  magnet  in  the  realm  of  scientific  research. 
The  distinguished  Joseph  Cook,  in  one   of   his  recent 
lectures,  boldly  declared  that  "  no  logical  thinker  can  be 
an  atheist  or  materialist  who  will  carefully  study  the 


MAGNETISM.  77 

steel  magnet;  that  within  its  mysterious  operations, 
when  properly  analyzed,  are  to  be  found  the  hidden  sci- 
entific evidences  o-f  the  existence  of  God  and  of  the  clear 
possibilities  of  a  future  life  for  man." 

183.  Sensuous  perception,  as  applied  to  light  and  ex- 
ternal objects,  means  that  the  mind  recognizes  the  image 
photographed  on  the  retina  of  the  eye,  and  may  be  thus 
illustrated:  I  perceive  through  the  organs  of  vision  a 
house;  the  first  impression  on  the  mind  is  that  of  form, 
and  may  be  called  intuitive  perception,  for  there  is  no 
reasoning  process  about  it.  The  second  impression  is 
what  I  will  venture  to  call  a  logical  perception,  for  it 
includes  not  only  form,  but  the  meaning  of  form,  which 
includes  the  object  and  design  of  the  house — fora  family 
residence.  This  implies  a  simple  process  of  reasoning. 
We  will  apply  this  illustration  to  the  magnet  and  mag- 
netism. For  instance,  a  magnet  draws  to  itself  a  mass 
of  iron;  but  no  material  connection  between  the  mag- 
net and  the  mass  of  iron  can  possibly  be  perceived  by 
the  senses;  yet  we  see  that  the  iron  follows  the  magnet 
hither  and  thither  until  it  comes  into  actual  contact, 
and  then  is  lifted  up  and  suspended  by  the  magnet  as  if 
bound  to  it  by  an  iron  bolt.  Why  is  this  ?  Though  no 
material  connecting  bond  can  possibly  be  discovered  by 
the  senses,  yet  reason  assures  us  that  there  is  a  substan- 
tial one,  notwithstanding  an  immaterial  one  ;  for  an 
effect  cannot  exist  without  an  adequate  cause.  We 
have  seen  the  effects.  We  cannot  deny  them; 
and  were  we  disposed  to  do  so,  reason  would  give 
the  lie  to  our  denial,  and  conscience  would  charge 
us  with  guilt.  Almost  every  day  we  may  witness 
whirling  machinery  driven  by  steam,  which  we  can- 
not see,  yet  we  see  the  effect  thereof.  We  do  not 


78        SUBSTANTIAL  CHRISTIAN  PH1LOSOPI1 F. 

see  the  air,  yet  we  breathe  and  enjoy  it  every  day,  and 
it  weighs  fifteen  pounds  to  the  square  inch.  The 
nerve-forces  are  constantly  busy  on  all  the  nerve-lines 
of  our  bodies,  and  they  are  essential  to  our  existence 
therein,  but  we  have  never  seen  them,  nor  has  any 
other  person  seen  them.  The  same  may  be  said  of 
other  forces,  as  gravity,  cohesion,  sound  and  electricity. 
Hence,  we  term  magnetism  an  immaterial  substantial 
force-element  of  Nature.  It  is  independent  of  all  the 
conditions  of  matter.  Matter  is  no  hindrance  to  its 
movements.  It  approximates  the  nearest  of  all  known 
immaterial  substances  to  spirit,  and  probably  stands  on 
the  dividing  line  between  the  immaterial  and  the 
spiritual,  as  odor  appears  to  stand  between  the  material 
and  the  immaterial. 

184.  Logic,  or  the  perception  of  reason,  is  in  many 
things  a  surer  and  safer  guide -than  sense-perception, 
and  its  cultivation  is  very  often  criminally  neglected  in 
the  education  of  youth,  leaving  the  mind  fully  exposed 
to  the  chilling  and  blighting  effects  of  error. 


ODOR.  79 


CHAPTER  XIII. 

ODOR. 

185.  Changes   in    the    combination   of    the   various 
chemical  elements  of  matter  produce  all  the  phenomena 
in  matter  recognizable  by  the  senses,    as    odor  in  the 
growth  of  a  flower,  sound  in    the   explosion  of   gun- 
powder, light  in   the  generation  of  electricity,  or  color 
through  the  action  of  light,  etc. 

186.  Odor  seems  to  be  matter  in  a  very  subtle  and 
highly  attenuated  form,  that  emanates  from    material 
substances,    and  comes  into   actual   contact    with  the 
olfactory  nerve,  producing  a  sense-impression  which  is 
conveyed  by  the  life-force  to  the  brain,  where  it  is  per- 
ceived and  deciphered  by  the  mind,  and  classified    ac- 
cording to  its  quality,  as  pleasant  or  otherwise. 

187.  Odor  would  seem   entitled  to  rank  with   imma- 
terial forces,  seeing  that   it  is  invisible,  not  subject  to 
gravital  force,  permeates  matter  like   heat  and   conse- 
quently can  occupy  the  same  place  as  the  substance  it 
pervades  at  one  and  the  same  time,  and   manifests  its 
presence  to  the  organ  of  smell  as   magnetism  manifests 
its  presence  to  the  organ  of  vision. 

188.  Though  odor  is  diffusive,    it   can   be   concen- 
trated,   and,    to   a    limited    extent,    be    preserved    or 
dissipated.     It  can,  as  though    related    to   the  imma- 
terial forces,  be  absorbed  by  one  substance   throughout 


80        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

its  mass  as  it  is  emitted  by  another,  as  in  the  case  of 
milk  and  butter  placed  near  to  fish  or  onions,  etc. 
There  is  a  large  variety  of  odors  recognized  by  the  sense 
of  smell,  as  there  is  of  flavors  recognized  by  the  sense  of 
taste. 

189.  Some  odors  are  pleasant,  refreshing  and  even 
health-producing  ;  others  are  unpleasant,  or  offensive, 
or  destructive  of  health,  or  fatal  to  animal  life. 

IQO.  A  great  difference  exists  in  persons  with  respect 
to  sensitiveness  to  odors.  Some  persons  are  actually 
tormented  by  odors  that  are  rather  acceptable  to,  or 
endurable  by  others.  For  example,  some  ladies  can  de- 
tect the  scent  of  tobacco  smoke  in  a  garment  that  has 
been  merely  carried  through  a  room  containing  a  little 
smoke,  even  when  it  has  been  aired  for  some  time. 
Such  a  woman,  if  a  wife,  has  to  pay  a  lifelong  painful 
penalty  for  marrying  a  smoker  —  a  physiological 
criminal,  who  injures  himself,  distresses  others,  entails 
a  curse  on  his  children,  and  reflects  on  his  Maker  ;  for 
had  he  designed  him  to  do  anything  so  filthy  and 
offensive  he  would  doubtless  have  put  a  chimney  up 
through  the  top  of  his  head,  and  made  all  his  internal 
organs  smoke-proof  against  fatal  diseases. 

191.  Certain  animals  and  birds  are  very  sensitive  to 
odors  ;  the  vulture  is  able  to  detect  the  odor  of  carrion 
afar  off  ;  a  shepherd  dog  will  follow  the  scent  of  his 
master's  footsteps  for  miles  ;  the  bloodhound  will  fol- 
low a  convict  and  readilv  distinguish  his  scent  from 

•/  O 

that  of  all  others  who  have  crossed  his  tracks  in  all 
directions  ;  and  wild  animals  can  detect  the  scent  left 
by  the  mere  touch  of  a  man  on  the  trap.  With  respect 
to  animal  natures,  odor  will  probably  be  found  to  be 
the  product  of  waste  matter  resulting  from  vital  and 
muscular  activity. 


ODOR.  81 

Ip2.  For  the  present  we  will  regard  odor  as  a  very 
highly  attenuated  form  of  matter,  and  the  connecting 
link  between  the  material  and  immaterial  in  nature. 

193.  "  In  the  growth  of  a  rose,  it  is  evident   that  its 
odor,    which  develops    with    its    growth,    is  a   quality 
absorbed  either  from  the  soil  or  atmosphere  or  both, 
or   is   the    product    of    the    chemical  action  of    light, 
through  the  atmosphere  on  the  material  of  the  flower. 
Whichever  it  be,  the  odor  has  a  material   source  ;  and 
as  the  flower  increases  in  size,  it  increases  the  quantity 
and  varies  the  quality  of  its  odor.     A  grain  of  musk 
will  emit  odor  for  many  years  without  the  least  apparent 
diminution    either   of   the  substance    or   of   the   odor. 
May  we  not  account  for   this   by   inferring   that   the 
musk  absorbs  from  the  atmosphere  that  which  replaces 
in  quantity  what  escapes  from   it  as  odor,  and,  at   the 
same  time,  by  a  chemical  change  constantly  going  on, 
keeps   the  quality  unimpaired  ?"  (T.  Nield  in   Micro- 
cosm.) 

194.  "  It  would  seem  that  odor  is  the  veritable  con- 
necting link  of   substance  between    the    material    and 
the  immaterial  forms,  partaking  of  the  nature  of  both, 
and  designed  by  the  Creator  to  span  the  chasm   lying 
between  the  two  grand  divisions  of  the  substantial  enti- 
ties  of    the   universe — the    material    and    immaterial 
substances.     Connecting  links  are  common  between  all 
the  principal  classifications,  both  in  the  organic  and  the 
inorganic   departments   of   nature.     Such    as    that    of 
asbestos,  forming  the  connection  between  vegetable  fiber 
and  inorganic  mineral  ;  as  the  mimosa  or  sensitive  plant 
so   strangely  constituting  a   connecting   link  between 
vegetable  and  animal  life  ;  as  the  flying  fish,  connecting 
the  fish  proper  witli  the  bird  ;  or  as   the  flying  squirrel 


82        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

and    bat,     so     beautifully    linking     bird     with    mam- 
mal." (H.) 

195.  "  May  not  these  links  be  specially  designed  to 
gradually  carry  the  thoughts  of  intelligent  and   reason- 
ing beings  from  the  gross  materials  of  earth  to  the  sub- 
lime and    refined   immaterial    entities  of   Nature   and 
thereby  to  convince  us  that  the  immaterial  is  the   real 
of  all  existence,  while  gross  matter  is  but  the  temporary 
means  of  its  manifestation  :  'For  the  things  which  are 
seen  are  temporal  (continuing  for  a  limited  time,  tem- 
porary, transient);  but  the  things  which  are  not  seen 
are  eternal/  II  Cor.  iv.  18."  (H.) 

^ 

196.  The  atmosphere  is  the  vehicle  or  conductor  by 
which   odor   is  brought  into   actual  contact  with   the 
olfactory  nerve   and   produces  the  sensation  of  smell. 
All  the   special    senses  are  modifications  of   the   sense 
of     touch.     Therefore    they    require    correspondingly 
substantial  objects.     The  organ  of   sight  is  adapted  to 
the  contact  of  substantial  light,  of  hearing  to  sound,  of 
smelling  to  odor,  of  taste  to  flavor,  and  of  the   tactile 
nerves  to  contact  from  substance  of  some  other  kind. 
All  substances,  however,  are  not  necessarily  tangible,  as, 
for   example,   magnetism,  which  cannot   be  discovered 
by  any  of  the  senses,  only  as  its  presence  is  made  known 
by  its  effects  upon  matter. 

197.  The  normal  sense  of  smell  is  in  some  animals 
exceedingly  acute,  far  surpassing  that  of  human  beings; 
but  even  the  latter  can,  according   to   Valentine,  per- 
ceive about   the  one-hundred-millionth   of   a  grain  of 
musk.     The  minute  particles,  if  such   they  be,  which 
we  perceive  by  smell,  no  chemical   reaction  can  detect, 
spectrum    analysis    being   only  able    to  recognize   the 
two-hundred-millionth  of  a  grain  of  soda. 


ODOR.  83 

The  sense  of  smell  can  detect  one  one-hundred-and- 
twenty-thousandth  of  a  grain  of  oil  of  roses  ;  and  not 
quite  one  three-billionth  of  a  grain  of  mercaptan,  a 
liquid  of  strong  garlic  odor,  composed  of  sulphur, 
carbon  and  hydrogen.  The  sense  of  smell  is  generally 
more  acute  in  man  than  in  woman  ;  hence  perfumes 
that  are  pleasant  to  ladies  are  often  unpleasant  from 
excess  to  gentlemen. 


84        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XIV. 

SOUND. 

198.  Sound,  in  its  primary  sense,  is  an  imponderable, 
immaterial  substance,  and  is  that  form  of  physical  force 
by  which  the  sense  of  hearing  in   man   and  animals  is 
addressed.     Back  of  all  sound  is  energy  as  the  generat- 
ing impulse.     Hence,  as  perceived  by  the  sense  of  hear- 
ing, sound  is    energy   expressed.     To  produce    sound 
there  must  be  motion,  which  is  the  expression  of  energy 
in  force  as  the   cause  of    motion.     To  produce   sound 
there  must  be  motion  ;  but  mere  motion  alone  cannot 
produce  sound.     The  sound   originally  existed  in  the 
force-element  of  nature  and   only   needed   the   material 
motion  or  vibration  of   the  musical   instrument  to  pro- 
vide  the  opportunity  for  its    manifestation.     Sound  is 
not  the  motion  of   the  vibrating   instrument,  nor  is  it 
the  resultant  of  this  motion,  except  incidentally,  as  it 
furnishes  the  medium  of  its  manifestation. 

199.  The  power  of  any  agent  as  a  generator  of  sound, 
is  its  capacity  to  receive  and  express  sound-energy.     A 
blow  upon  a  block  of  iron  or  steel  produces  or  generates 
little  sound,  but  if  rolled  out  into  a  thin  sheet,  a  like 
blow  will  generate  a  loud  and  prolonged  sound.     Some- 
times the   term  sound   is  used    to  signify  the   effect  of 
sound,  or  the  sensation  in  our  consciousness,  which  we 
call  hearing. 

200.  Any  tremor  or  vibration  observed  in  air  or  other 


SOUND.  86 

sound-conducting  medium  constitutes  no  part  of  sound- 
force  itself,  but  is  either  the  etfect  of  such  force  in  its 
action  upon  material  objects,  or  is  incidental  to  the 
vibratory  process  or  operation  by  which  sound-force  is 
generated  and  liberated.  Though  sound-force  itself 
will  produce  vibrations  in  bodies  agaiust  which  it 
strikes,  as,  for  example,  the  diaphragms  of  phono- 
graphs, telephones,  etc.,  in  close  proximity  to  sounding 
instruments. 

201.  Sound  is  not  perceptibly  impeded  when  travel- 
ing against  a  wind,  for  foghorns  and  steam  sirens  have 
been  heard  for  miles  against  heavy  gales,  at  coast  signal- 
ing stations. 

202.  Sound  is  also  produced  by  the  conversion  of  one 
force  into  another,   as  in  the  case  of   a   ray  of    light 
directed    against    certain    substances,    as    lampblack, 
cotton  fiber,  etc.,  inclosed  in  a  glass  tube,  will  cause  an 
audible  sound  to  issue  from  the  tube  of   a  pitch  corre- 
sponding to  the  intermittent  beam  of  light.     It  is  well 
known    that   an   electric  telephone  will   convey  sound 
without  any  vibration  being  produced,  first  by  blending 
with  or  converting  such  sounds  into  electricity,  thus 
increasing  the  intensity  of  the  current,  and  then  at  the 
receiving   diaphragm  reconverting   the  electricity  into 
sound,  making  the  words  audible,  and  that,  too,  with- 
out any  mechanical   vibration  occurring  at  either  end. 
Until    something  more  definite  is  known  I  shall  feel 
constrained  to  believe  that  sound  blends  with  electricity, 
as  in  the  case  of  thunder  and  lightning.     It  appears  to 
me    that,    in   this  case,    electricity  sustains   merely   a 
stimulating  relationship.     The  diaphragm  at  the  trans- 
mitting end  ia  not  at  all  essential  to  the  conveyance  of 
speech  over  the  electric  wire.     Indeed,  messages   have 


86        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

been  spoken  against  the  naked  ends  of  the  transmitting 
magnet,  without  any  disk  at  all,  and  the  words7  articu- 
late sounds  have  still  been  sent,  and  heard  at  the  receiv- 
ing end  all  right. 

203.  Prof.    Chamberlain,  says  :  "  My   house  is  con- 
nected by  telephone  with  a  neighbor's  who   lives  about 
a   mile   distant.     The  instruments  are  automatic  and 
mechanical,  and   weak  without   the  aid   of  electricity. 
The  entire  apparatus  is  very  simple,  consisting,  at  each 
end  of  the  line,  of  a  square  box,  in  which  is  placed  two 
double  concave  diaphragms  ;  in  the  center  of   these  is 
fastened  the  steel  wire  which   acts   as   the   conducting 
medium.     Speaking  into  the  box  at  either  end  conveys 
the  conversation  through  the  wire,  and   it  can  be  dis- 
tinctly heard  at  the  other  end.     The  wire  is  supported 
at  intervals  of  two  hundred  and  fifty  feet,  and  is  insulated 
at  each  point  of  support   by   a  metallic   loop   through 
which  the  line  passes. 

204.  "  Soon  after  the  telephone  was  erected   I  was 
annoyed  by  a  sound  of  tapping  on   the  wire.     In  order 
to  remedy  the  difficulty  I  took  a  walk  along  the  line  in 
company  with  a  friend  and  found  the  obstruction  about 
halfway  between   the  two  houses,  which  proved   to  be 
the  limb  of  a  tree  which   the  wind   had   forced  against 
the  wire.     In  order  to  have  the  use  of  both  hands  with 
which  to  break   off  the  limb,  I  held   the   wire  between 
my  teeth,  when   to  my  amazement  I   heard  with  great 
distinctness  the  sound  of  conversation,  and  was  able  to 
recognize  the  voices  of  those  speaking  in   the  room  at 
home.     I  then  gave  the  call  by  tupping  lightly  with  my 
linger  on  the  wire.     This  call  was  immediately  answered, 
and    I    experienced    still    greater  astonishment  when  I 
found  that  by  keeping  the  line   between  my  teeth  and 


SOUND.  87 

speaking,  I  could  make  myself  understood  at  either  end 
of  the  line,  and  carry  on  a  conversation  in  this  novel 
way  as  easily  as  with  a  diaphragm.  This  discovery, 
which  was  to  me  most  startling,  may  perhaps  be  known 
to  some  of  the  readers  of  TJie  Microcosm.  Will  you 
kindly  afford  an  explanation  of  the  manner  in  which 
articulate  sounds,  as  in  the  above  case,  can  be  com- 
municated to  the  naked  wire  without  the  assistance  of  a 
diaphragm,  while  at  the  same  time  preserving,  in  a  most 
unmistakable  manner,  the  tone,  inflection,  and  general 
character  of  the  voice  of  the  speaker?" 

205.  Sound-pulses  are  not  sent  off  at  all  by  the  vibra- 
tory motions   of   the   sound-producing  body,  but  after 
being   generated    by    the   substantial    particles   of  the 
sonorous  instrument,  they  travel  by  a  law  of  conduction 
and  radiation  somewhat  analogous  to  that  of  electricity 
through  a  wire.     We  surely  cannot  suppose  that  elec- 
tricity is  sent  through   the  wire  three  thousand    miles 
a  second  by  the  rotary  motion  of  the  dynamo  machine. 

206.  The  chief  peculiarities  of  sound  are  intensity, 
pitch,  duration,  and  quality   or  timbre.     Intensity  de- 
pends upon  the  amplitude  or  extent  of  the  arc  of  vibra- 
tion.    Pitch  has  reference   to   sound   as  high  or  low, 
sharp  or  grave,  and  is  the  main  foundation  of  all  music, 
and  of  the  basis  of  harmony,  and  of  the  essentials  of 
ordinary   expression.     As   sound    is   developed  by  the 
vibratory   action   of   some   sound-producing   body,    by 
which  this  peculiar  form  of  natural  force  is  generated 
or  liberated  from  the  force-element  of  nature,  it  follows, 
and   has   been    abundantly   proved,  that   the   pitch  of 
sound  depends  upon  the  number  of  such  vibrations  in  a 
given  time  by  which  any  particular  sound   is  produced 
and  conveyed  to  the  ear.     Sounds  can  be  heard  by  the 


88        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

best  ears  from  sixteen  to  about  sixteen  thousand  vibra- 
tions in  a  second.  The  average  range  of  tone,  however, 
in  orchestral  music  is  believed  to  extend  from  about 
thirty  to  eight  thousand  vibrations  per  second. 

207.  Sound  force  is  generated  both  by  lower  and 
higher  rates  of  vibrations  than  those  named  as  producing 
audible  sound,  but  which  exceeds  the  capacity  of  our 
sensations.  Hares,  for  instance,  can  hear  sounds  from 
a  distance  that  human  beings  cannot  perceive.  It  has 
also  been  proved  by  the  microphone,  that  very  small 
insects  have  conversational  sounds  by  which  they  com- 
municate with  one  another,  but  which  are  far  too  deli- 
cate for  our  unaided  ears.  Intensity  of  sound  inside  of 
our  sensations  signifies  loud  ness,  but  externally,  the 
strength  or  quantity  of  this  force  generated  or  liberated 
from  the  force-element  of  nature. 

2OI.  Sound  cannot  travel  an  inch  further  than  it 
has  a  suitable  conducting  medium.  Hence  it  cannot 
travel  in  a  perfect  vacuum.  Glass  is  said  to  be  the  best 
known  conductor  of  sound,  though  the  worst  conductor 
of  electricity. 

Take  the  magneto-telephone  as  an  interesting  example. 
Here  are  three  forces — sound,  magnetism,  and  electricity. 
Sound,  at  a  temperature  of  sixty  degrees  Fahrenheit, 
travels  through  air  at  a  speed  of  about  eleven  hundred 
and  twenty  feet,  and  through  steel  wire  nineteen  thou- 
sand feet,  in  a  second  of  time,  and  electricity  travels 
through  copper  wire  at  more  than  two  hundred  and 
eighty-eight  thousand  miles  per  second.  "When  tho sub- 
stantial sound-pulses  are  spoken  against  the  magnetized 
transmitter,  both  forces  reach  the  distant  end  of  the 
wire  at  the  same  time,  and  each  as  distinct  in  its  nature  as 
when  it  started  at  the  opposite  end  of  the  wire.  There 


SOUND.  89 

is  no  correlation  or  conversion  of  one  force  into  another. 
Why  is  this,  and  how  can  the  mystery  be  explained  ? 
It  is  reasonable  to  suppose  that,  chemically  speaking, 
there  is  such  an  affinity,  or  humanly  speaking,  such  an 
intense  attractive  sympathy  between  sound  and  electric- 
ity, that  they  so  unite  or  coalesce,  while  retaining  their 
original  natures,  that  the  former  is  conveyed  in  the 
embrace,  so  to  speak,  of  the  latter,  the  stronger  and 
speedier  force,  to  the  distant  receiver,  without  any 
movement  whatever  from  the  wire  or  diaphragm. 

209.  Sound  travels  by  a  law  of  conduction  or  radia- 
tion suited  to  that  peculiar  form  of  force,  and  which 
law  (at  present  unknown  to  man)  is  adapted  by  the  All- 
wise   Author  of  Nature   to  the  various  bodies  through 
which    sound    passes     at    varying    rates     of     velocity 
according   as    their    material    particles    are    variously 
arranged  and  held  together  by  the  force   of  cohesive 
attraction. 

210.  The  velocity  of  sound  is  the  same  in   a  given 
medium,  whether  the  sounds  be  soft  or  loud,  high  or 
low,  simple  or  complex.     The  velocity  of  all  sounds  in 
air  is  about  eleven  hundred  and  twenty  feet  in  a  second, 
at  the  temperature  of   sixty  degrees  Fahrenheit.     The 
law  of  sound  conduction,  like  the  law  of  resonance  or 
sound  augmentation,  is  not  entirely  known  at  present. 
Density  and  elasticity  seem  to  have  nothing  to  do  with 
the  rate  of  sound  velocity  through  different  bodies:  for 
example,  lead  is  one  of  the  most  inelastic,  as  well  as  one 
of  the  densest  of  bodies,  yet  conveys  sound  many  times 
faster  than  air,  one  of  the  least  dense,  and  one  of  the 
most  elastic  of  all  known  bodies.     Sound,  as  a  substan- 
tial entity,  will  move  a  sound-producing  body  that  is  in 
unison   into   sympathetic   vibration.     The   substantial 


90        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

sound-force  issuing  from  the  sounding  instrument  in 
sonorous  pulses  of  force  corresponding  to  its  vibrational 
number,  strikes  the  unison  instrument,  which,  being 
tuned  to  the  same  pitch,  stands  ready  to  act  sympa- 
thetically, and  respond  by  absorbing  the  radiating  force, 
so  to  speak,  thus  reproducing  the  same  tone,  though 
with  much  less  intensity.  The  sound  pulse  from  one 
tuning  fork,  heavily  bowed,  has  been  known  to  start 
another  fork  at  a  distance  of  one  hundred  and  eighty 
feet  when  in  sympathetic  unison  and  mounted  on  their 
resonant  cases  so  as  to  have  their  sympathies  augmented 
by  the  sonorous  or  resonant  qualities  of  these  wooden 
cases.  To  prove  that  air  waves  have  nothing  to  do  with 
this  sympathetic  action,  remove  the  two  forks  from 
these  resonant  cases  of  the  wood,  and  place  them  on 
iron  cases  of  the  same  size  which  will  vibrate  and  dis- 
turb the  air  with  even  more  mechanical  force  than  will 
the  wooden  cases,  though  with  but  a  small  fraction  of 
the  volume  of  sound;  and  however  heavily  the  actuating 
fork  may  be  bowed  and  set  in  vibration,  no  sym- 
pathetic effect  will  be  produced  on  the  other  fork, 
even  if  only  one-tenth  that  distance  away,  notwith- 
standing the  same  or  even  greater  atmospheric  action  is 
produced. 

211.  This  sympathetic  vibration  is  not  produced  by 
air  or  sound  waves  as  taught  in  the  text-books,  but  by  a 
substantial  though  immaterial  sound-force.  For  a  deli- 
cate gold  leaf  experiment  incoutestibly  proves  that  the 
vibrating  fork  does  in  no  degree  disturb  even  a  confined 
column  of  air  at  the  distance  of  one  inch  from  its 
prongs.  How  then  can  it  affect  a  fork  one  hundred  and 
eighty  feet  distant  ?  Were  sound  not  a  substantial 
force,  how  could  it  be  reflected,  as  in  the  case  of  an 


SOUND.  91 

echo,  somewhat  as  a  rubber  ball  rebounds  from  a  hard 
surface  ?  With  respect  to  air  waves  and  water  waves 
there  is  no  true  reflection  about  them.  The  term  con- 
volution would  be  more  appropriate  at  least  to  water 
waves. 


92        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XV. 

SOUND. 

212.  Dr.  Audsley,  of  London,  England,  the  greatest 
artistic  organ   builder  now  living,  recently  delivered  a 
very  interesting  lecture  on  the  Substantial  Philosophy  to 
an  audience  of  distinguished  musicians.    In  illustrating 
sympathetic  vibration,  he  used  two  steel  tuning  forks  in 
unison,  each  weighing  fifteen  ounces  ;  having  sent  one 
with  appropriate  instructions  to  the  extreme  end  of  the 
hall,  he  bowed    the   other,  and  soon    the  distant  mate 
audibly  responded,  to  the   complete  satisfaction  of  his 
hearers,  and  thus  gave  them  a  striking  proof  that  sound, 
though  invisible  and  immaterial,  was  a  substantial  force, 
producing  remarkable  effects. 

213.  The  doctor  says  :  "  I  am  of  opinion   that  sym- 
pathetic vibration  or  sympathetic  generation  of  sound 
forms  one  of  the  most  remarkable  and  noteworthy  phe- 
nomena of  acoustics  ;  and  there  can  be  no  question  of 
the   great   importance    of   sympathetic    vibration  as   a 
teacher  and  as  a  guide  to  a  right  understanding  of  the 
nature  of    sound.      Though  sympathetic  vibration    is 
a  self-evident  fact  in  nature,  I  have  both  the  assurance 
and  the  boldness  to  stand  before  you,  the  accomplished 
members  of  the  most  distinguished   musical  association 
in   the  land,  and   say  that  there   is  no   such    thing  in 
existence  as  (the  much  vaunted)  interference  of  sound. 


SOUND.  93 

as  taught  in  our  text-books  on  acoustics."  These  books 
teach  us  how  to  produce  this  "  interference  "or  silence. 
When  "  two  unisonant  tuning  forks  are  sounded 
together/'  "  the  condensations  of  one  coincide  with  the 
condensations  of  the  other,  and  the  rarefactions  of  the 
one  with  the  rarefactions  of  the  other,  and  thus  the  two 
forks  assist  each  other;  but  if  the  rarefactions  of  one 
system  of  waves  coincide  with  the  condensations  of  the 
other  system,,  the  air  (beyond  the  second  fork)  becomes 
quiescent  and  we  have  silence.  The  action  here  re- 
ferred to  is  called  interference."  "Thus  it  is  possible 
by  adding  the  sound  of  one  fork  to  that  of  another  to 
abolish  the  sounds  of  both.  We  have  here  a  phenomenon 
which,  above  all  others,  characterizes  wave-motion. 
This  silence  is  produced  by  placing  the  two  forks  half  a 
wave  length  apart,  and  set  them  in  vibration."  (English 
Text-Book  on  Sound.) 

214.  In  reply  to  this  great  English  authority,  Dr. 
Audsley,  says  :  "  I  unhesitatingly  affirm  there  is  not  one 
atom  of  truth  in  the  statement  made,  and  I  defy  any 
experimenter  with  two  forks,  or,  indeed,  with  any  two 
sounding  bodies,  to  produce  silence  in  the  manner  so 
clearly  laid  down.     I  say  it  cannot  be  done."     And  the 
doctor   might   have  added  :  All  careful  experimenters, 
whose  all-absorbing  passion  is  love  of  truth  and  fact, 
confirm  his  statement.     It  cannot  be  done. 

215.  The  doctor   further   adds  :  "  The   apparatus  I 
now  submit  for  your  inspection  is  called,  for  want  of  a 
better  name,  the   ( acoustical  turbine/     It  consists  of 
four  small  canister-shaped   vessels  of  aluminum,  closed 
except   at   their   projecting   necks.     These  vessels   are 
resonators  (capable  of  resounding),  accurately  tuned  to 
the  note  C4,  of  five   hundred  and  twelve  vibrations  per 


94       SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

second.  The  resonators  are  attached  or  suspended  to 
the  extremities  of  four  arms,  also  of  aluminum,  provided 
at  the  crossing  with  a  little  agate  cup,  which  rests  upon 
a  sharp  steel  point  attached  to  a  small  stand.  By  this 
simple  arrangement  the  suspended  resonators  are  per- 
fectly balanced  and  revolve  with  the  greatest  ease.  The 
remaining  part  of  the  "apparatus  consists  of  a  tuning- 
fork,  O,  perfectly  in  accord  with  the  resonators, 
mounted  on  a  resonant  case. 

216.  "  This   experiment   is   performed    as   follows  : 
Placing  the  resonant  case  with   its   open   end    directly 
opposite  the  *  turbine/   which   of   course   is   perfectly 
motionless,  I  set  the  fork  into  vibration  by  bowing  it  at 
short  intervals  so  as  to  keep  up  the  discharge  of  sound- 
force,    and   immediately   the   '  turbine'  commences  to 
revolve  and  gradually  gains  speed  until  it  moves  round 
with  considerable  rapidity.     The  resonators  move  with 
their  closed  and  flat  ends  foremost,  carrying  their  open 
necks  behind  them,  and  they  will  move  in  no  other  way 
under  the  influence  of  sound-force.     If  I  set  the  turbine 
revolving  in   the  opposite  direction   and   then  bow  the 
fork,  it  will   be   observed    that  a  diminution   of   speed 
instantly   takes  place,   then   the   '  turbine '  comes  to  a 
standstill,  and  then  it  slowly  resumes  its  true  motion. 
There  is  one  important  fact  which  must  be  mentioned, 
namely,    that   the   apparatus   will  move  with  no  fork 
which  is  not  in  perfect  unison  with  the  note  to  which 
the  resonators  have  been  tuned. " 

217.  Dr.    Hall   gives  the    best   explanation    of  this 
phenomenon  yet  made  public.     He  says  :  "  Let  it  be 
distinctly  remembered  that  substantial  but  immaterial 
pulses  of   sound-force    do   not  act  at  all   on    material 
bodies,  however   light  and  easily  moved,  unless  their 


SOUND.  95 

vibrational  tension  puts  them  in  synchronous  sympathy 
with  that  of  the  sounding  instrument.  Hence,  unless 
there  were  something  connected  with  the  four  arms  of 
this  wheel  having  a  tension  in  sympathetic  synchronism 
with  the  substantial  sound-pulses  emitted  by  the  C*fork, 
it  is  manifest  that  such  pulses  would  produce  no  effect 
on  the  wheel  one  way  or  the  other.  But  here  is  the 
fact  that  unlocks  the  whole  mystery.  The  air  column 
or  chamber  in  each  of  these  resonators  is  in  exact  sym- 
pathy with  the  C*  fork,  and  has  the  same  vibrational 
number  ;  but  as  these  air  columns  can  only  be  reached 
in  full  power  by  the  sympathetic  force  at  the  ends  hav- 
ing the  open  necks,  hence  the  substanti;il  sound-pulses 
from  the  fork  and  its  resonant  case  acting  exclusively 
against  that  end  of  the  air  chambers  must  necessarily 
drive  the  resonators  in  the  direction  which  they  do." 

2l8.  This  experiment  shows  that  sound  is  essentially 
distinct  from  air  in  nature  and  action  ;  that  it  is  a  sub- 
stantial force,  related  to  gravity,  electricity  and  mag- 
netism as  a  motive  power,  and  that  like  those  forces  it 
acts  by  a  law  peculiar  to  itself. 

2Ip.  A  sounding  bell  in  a  vacuum  is  not  heard  out- 
side of  the  receiver  for  want  of  a  conducting  medium 
(air)  for  its  sound-pulse,  and  hence  it  returns  to  the 
force-reservoir  of  nature  whence  it  came.  But  it  can 
be  distinctly  heard  throughout  a  large  hall  if  the  sound 
has  any  other  good  conductor  as  a  substitute  for  the 
exhausted  air.  Let  the  bottom  of  the  receiver  be  a  pine 
board,  and  let  the  shank  of  the  bell  rest  embedded  in 
this  wood,  and  then  rung,  and  it  will  be  heard  with 
about  the  same  intensity  in  a  perfect  vacuum  as  when 
the  receiver  is  filled  with  air.  The  wood  takes  the 
place  of  the  air  as  a  conductor  ;  for  air  waves,  and 


96       SUBSTANTIAL  CHRTSTJAN  PHILOSOPHY. 

we  might  with  as  much  reason  say,  water  waves,  and 
iron  waves,  have  nothing  whatever  to  do  with  the 
hearing  of  sound.  As  evidence  of  this,  close  both 
ears  with  your  fingers  and  then  touch  your  teeth  to 
the  wooden  base  of  the  receiver,  and  you  will  find 
that  the  sound  of  the  bell  in  vacuo  will  be  intensely 
heard. 

220.  "  The  fact  of  the  u  nif orm  velocity  of  all  sounds  in 
air  at  a  given  temperature  is  verified  by  listening  to  the 
playing  of  a  band  of  music  at  a  distance,  when  all  the 
sounds,  however  varying  in  intensity  and  pitch,  will 
reach  the  observer  in  perfect  time/'  To  ascertain  the 
velocity  of  sound,  "It  is  evident  that  so  much  must  be 
added  or  deducted  from  its  velocity  as  will  correspond 
with  the  bodily  movement  of  the  conducting  medium, 
either  with  the  sound  or  in  the  opposite  direction.  To 
illustrate  :  As  sound  travels  in  still  air  at  sixty  degrees 
Fahrenheit  at  a  velocity  of  eleven  hundred  and  twenty 
feet  in  a  second,  it  is  manifest  if  the  air  itself  were 
traveling  in  the  same  direction,  at  the  rate  of  thirty  feet 
to  a  second  (about  twenty  miles  an  hour),  that  we  would 
have  to  add  these  thirty  feet  to  the  real  velocity  of 
sound  as  measured  from  one  fixed  station  to  another, 
making  it  eleven  hundred  and  fifty  feet  a  second, 
instead  of  eleven  hundred  and  twenty.  But  if  we 
change  stations  and  send  the  sound  against  the  same 
breeze,  we  must  deduct  the  thirty  feet  a  second  from 
the  actual  velocity  of  the  sound,  making  it  only  ten 
hundred  and  ninetv  feet  instead  of  eleven  hundred  and 

•i 

twenty."  (Sub.  Phil.)  The  velocity  of  sound  in  air  is 
said  to  increase  about  two  feet  a  second  for  each  degree 
Centigrade  above  freezing  point. 

221     Tho  spued   of    sound  varies    according    to    the 


80VND. 


medium  through  which  it  travels,  whether  it  be  air, 
gas,  water,  metal,  or  wood,  etc.,  as  the  following  facts 
will  show.  The  figures  express  the  number  of  feet 
traveled  in  a  second  through  each  medium. 

Still  air  (at  sixty  degrees  Fabr.) 1,120 

Water 4,708 

Hydrogen  gas 1,164 

Oxygen  gas 1 ,040 

Carbonic  acid  gas 858 

METALS. 

Iron  (at  sixty  degrees  Fabr.) 16,800 

Iron  at  one  bundred  degrees  Cent 17,386 

Cast  steel  at  one  bundred  degrees  Cent 16,153 

Copper  at  one  bundred  degrees  Cent 10, 802 

Platinum  at  one  bundred  degrees  Cent 8,437 

Silver  at  one  bundred  degrees  Cent 8,658 

WOODS. 

Aspen,  along  line  of  fiber 16,677 

Fir,  along  line  of  fiber 15,218 

Sycamore,  along  line  of  fiber 14,639 

Maple,  along  line  of  fiber 13,472 

Oak,  along  line  of  fiber 12,662 

Pine,  along  line  of  fiber 10,900 

Fir  gives  a  speed  of  only  4,382  feet  across  the  ring, 
at  right  angles  to  the  direction  of  the  fiber  ;  maple  only 
5,047,  and  pine  only  4,611,  with  a  like  variation  per 
second  in  the  others. 

222.  We  define  sound  to  be  one  of  the  primordial, 
invisible,  immaterial,  but  substantial  forces  of  Nature; 
expressed  energy,  "governed  by  laws  ordained  and  fixed 
immutably  by  the  Creator."  "  This  form  of  foroe  can 
only  be  generated  or  liberated  from  the  force-element 
of  Nature  by  one  means  devised  for  that  end — namely, 
vibration  of  the  sonorous  body." 


98        SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

223.  Sound-pulse    is    an    emission    of    sound-force 
carried  by  one  stroke  or  vibration  of  the  sonorous  body, 
and  just  as  often  as  the  vibration  takes  place,  just  so 
often  will  a  pulse  of  sound-force  be  sent  off.     So  that  a 
tuning  fork   making  two  hundred  and  fifty-six  vibra- 
tions in  a  second  will  send  off  two  hundred  and  fifty-six 
pulses  of   sound-force  in   a  second.     The    number   of 
vibrations  determines  the  pitch,  while  the  amplitude  of 
swing  determines  the  intensity,  and  this  again  depends 
upon   the  amount   of    stored-up   substantial   force    or 
energy  that  has  been  imparted   to  the  fork.     Sound- 
force  travels   at  a   velocity  of   only   ten  hundred   and 
ninety-three  feet  a  second  in  the  air,  while  it  will  travel 
through  iron  wire  at  a  velocity  of  over  seventeen  thou- 
sand feet  a  second. 

Sound  is  a  substance  or  it  could  not  produce  sympa- 
thetic vibration  in  a  distant  tuning  fork  ;  it  could  not 
give  motion  to  the  "acoustical  turbine,"  and  thus  claim 
causative  relation  with  wind,  water,  steam  and  elec- 
tricity ;  it  could  not  rebound  as  in  reverberation  cr 
echo.  For  a  nonentity  cannot  rebound.  It  must 
itself  be  a  substance,  and  it  must  strike  a  substance  to 
render  a  rebound  possible.  Sound  is  a  substantial 
cause,  producing  most  marvelous  effects.  Light,  heat 
and  sound,  as  immaterial  substances,  can  be  refracted, 
concentrated  and  reflected,  just  as  material  substances 
can,  and  we  are  compelled  therefrom  to  conclude  that 
they  are  substantial  entities. 

224.  The  Pythagorian  fog  is  now  cleared  away  from 
sound,  and  it  stands  before  us  as  one  of  the  great  royal 
forces  of  Nature,  that  will  be  the  handmaid  of  holiness 
and  love  forever,  reverberating  through  the  vast  arches 
of  the  temple  of  God  in  heaven — our  Father's  house. 


THE  WAVE  THEORY  OF  SOUND.  99 


CHAPTER  XVI. 

THE  WAVE   THEORY  OF   SOUND,  AS   TAUGHT   IN   NEABLY 
ALL  THE   COLLEGES   OF   CHRISTENDOM. 

225.  If  true,  it   requires  us  to  believe  mental  and 
mechanical  impossibilities.     The  following   facts  will 
show  that  it  is  one  of  the  greatest  scientific  frauds  that 
ever  misled  the  mind  of  humanity. 

226.  Pythagoras,  who  lived  about  twenty-five  hundred 
years  ago,  was  a  noted  Greek  philosopher ;  though  he 
believed  in  the  soul  as  a  personal   being  distinct  from 
the  material   body,  he   maintained   that   sound  is  only 
the  phenomenon  of  the  vibratory  motion  of  matter  ;  but 
this  has  never  been  proved  and  never  can  be,  because  it 
is  self-evidently  false,  as  matter   cannot   move  in   two 
opposite  directions  at  the  same  instant  of  time  ;  yet  on 
this   baseless  assumption   is  built  the   mode-of-motion 
theories  of  sound  and  light. 

227.  Tyndall  the  highest  English  authority,  Helm- 
holtz   the  highest  German  authority,  and   Mayer  the 
highest  American  authority,  with  many  others,  agree  in 
maintaining  and  defending  this  baseless  theory. 

228.  Tyndall  says  that  a  sonorous  body  that  makes 
four  hundred   and  forty  vibrations   in  a  second,  con- 
denses the  air  into  waves  about  three  feet  apart  from 
"  crest  to  crest."     Prof.  Mayer  says  :  "  The  violin  sets 
the  air  trembling  with  five  hundred  tremors  a  second. 


100      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

and  these  speed  with  a  velocity  of  eleven  hundred 
[eleven  hundred  and  twenty]  feet  in  a  second  in  all 
directions  through  the  surrounding  air.  They  soon 
reach  the  drum-skin  of  the  ear.  The  latter,  being 
elastic,  moves  in  and  out  with  the  air  that  touches  it. 
Then  this  [tympanic]  membrane,  in  its  turn,  pushes 
and  pulls  the  three  little  ear-bones  five  hundred  times 
in  a  second  and  .  .  .  shakes  the  fibers  of  the  auditory 
nerve  five  hundred  times."  Let  the  reader  bear  in  mind 
that  all  this  shaking  is  purely  imaginary,  as  we  shall 
soon  see,  and  yet  is  taught  in  nearly  every  collegiate 
institution  as  veritable  science. 

229.  The  wave-theory  teaches  that  sound  consists  of 
air-pulses,  or  of  "  condensations  and  rarefactions,  sent 
off    from    a    vibrating      instrument/1      Sir     William 
Thomson  says  :  "  Any  [barometric]  pressure,  which  is  so 
sudden  as  to  let  us  perceive  it  as  sound,  is  sound. >;    "  If 
by  any  means  a  fall  in  the  barometer   could   happen, 
amounting  to  the  tenth  of  an  inch,  and  taking  place  in 
a  thousandth  of  a  second — would  affect  us  quite  like 
sound.      What  is  the  difference  between  a  noise  and  a 
musical    sound  ?      Musical    sound    is    a    regular   and 
periodic  change  of  [atmospheric]  pressure."    "  We  have 
distinctly  only  one  thing  to  deal  with   in   sound,   and 
that  is  air-pressure,  or  the  variations  of  air-pressure." 
How  exquisite  the  simplicity,  Sir  William  !  How  pro- 
found the  science  !    How  deserving  a  coronet  of  fame  ! 
Let  us  now  have  a  musical  barometer  ! 

230.  Now,  my  respected  readers,  I  purpose  to  show 
you  that  the  wave-theory  of  sound,  as  at  present  taught 
to  our  children,  is  one  of  the  most  stupendous  frauds 
that  ever  enslaved  the  mind  of  Christendom.     We  have 
an  abundance  of  business  frauds,  of  religious  frauds  in 


Tllti  WA  VE  THEORY  OF  SOUND.  101 

every  department  of  Christian  activity,  but  here  we 
have  a  gigantic  scientific  fraud,  hoary  with  age,  robed 
in  all  the  insignia  of  state,  and  worshiped  as  the  un- 
known God,  not  in  heathen  Greece,  but  in  the  holy  of 
holies  in  the  great  temple  of  Christianity.  Great  ex- 
tremes often  meet  in  this  world.  We  have  the  noble 
Puritan  giving  up  his  useful  life  amid  the  martyr-flames 
for  the  good  of  man  and  the  glory  of  God  ;  but  against 
this  we  have  Tetzel  selling  indulgences  for  the  com- 
mittal of  all  kinds  of  crime.  We  have  our  Elijahs, 
Johns,  Peters,  and  Pauls,  zealously  jealous  for  Jehovah's 
honor  in  rescuing  the  perishing  ;  but  against  these  we 
have  the  Wave-Theory-Gamaliels  of  all  Christendom 
strutting  about  with  a  writ  of  ejectment  to  dethrone 
the  Creator  from  the  world  he  has  made  so  beautifullv, 

fc>  * 

adjusted  so  admirably,  watched  over  so  unceasingly, 
and  cared  for  so  tenderly  !  Is  there  any  line  long 
enough  to  sound  the  depth  of  man's  ingratitude  to  his 
best  friend  ? 

231.  I  have  said  that  the  wave-theory  of  sound  and 
light  is  an  enormous  scientific  fraud.  Let  us  see  what 
its  deliberate,  audacious,  and  even  contemptible  teach- 
ings require  us  to  believe  ;  and  remember  that  these 
teachings  enfold  the  reasons  on  which  the  Materialists 
and  Atheists  seek  to  rob  us  of  our  souls  and  a  Father- 
Creator,  and  give  the  lie  to  Divine  Revelation  that  alone 
hath  brought  life  and  immortality  to  light;  and  let  us 
bear  in  mind  that  there  are  thousands  of  men  in  the 
pulpits  to-day  who  either  connive  at,  or  silently  indorse, 
or  openly  champion  these  fatal,  soul-destroying  teach- 
ings. Never  was  there  a  time  when  it  was  more  im- 
portant that  every  intelligent  man  should  stand  on  his 
own  individuality  and  realize  his  own  responsibility  as 
to  how  and  what  he  listens  to  as  truth. 


102      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

232  "  This  wave-theory  teaches  the  anomalous 
doctrine  that  when  the  prong  of  the  fork  moves  only 
at  the  rate  of  one  inch  in  a  second,  it  sends  off  con- 
densations of  air  at  sixty  degrees  Fahrenheit,  at  the 
rate  of  eleven  hundred  and  twenty  feet  in  the  same 
time  ;  and  then  if  it  should  move  two  thousand  feet  in 
a  second,  it  would  even  then  send  a  wave  exactly  at  the 
same  rate  of  eleven  hundred  and  twenty  feet  in  a 
second,  and  no  faster  !  And  as  the  culmination  of 
scientific  absurdity,  we  are  forced  to  the  conclusion 
that  if  the  prong  should  travel  only  at  the  rate  of  one 
inch  in  a  year,  it  would  still  condense  the  air  because  it 
displaces  all  its  particles,  driving  off  its  so-called 
waves  at  the  same  velocity  of  eleven  hundred  and 
twenty  feet  in  a  second  !  Such  is  the  logic  of  these 
distinguished  teachers  of  the  wave-theory — these  re- 
nowned leaders  of  scientific  thought.  They  cannot  be- 
lieve the  truths  of  revelation  and  laugh  at  the  idea  of 
Jonah  being  saved  by  a  sea-monster — probably  white 
shark,  some  of  which  are  able  to  swallow  a  horse  ;  but 
these  scientists  feel  no  difficulty  in  swallowing  an 
illogical  elephant,  and  thus  make  fine  fun  for  a  half- 
witted schoolboy. 

233.  The  wave-theory  teaches  that  the  measura- 
ble atmospheric  vibrations  sent  off  from  a  powerfully 
sounding  instrument,  and  which  visibly  communicates 
similar  bodily  movements  to  the  diaphragm  of  a 
phonograph,  are  sound-waves  ;  and  that  these  "  to  and 
fro  atmospheric  oscillations  "  and  "  condensations  and 
rarefactions"  are  truly  sound-waves!  Hel  in  hoi  tz  says  : 
"Among  sonorous  bodies,  which  move  in  the  same 
way  [as  the  pendulum],  only  very  much  faster,  we  may 
mention  the  tuning  fork."  Tyudall  speaks  of  the 


THE  WAVE  THEORY  OF  SOUND.  103 

prong  "  swiftly  advancing,"  and  Helrnholtz,  "  of  its 
moving  very  much  faster  than  a  pendulum."  Of 
course,  these  scientists  well  knew  that  the  prong  of  a 
tuning  fork  must  advance  swiftly  and  must  move  very 
much  faster  than  any  pendulum  ever  constructed,  be- 
fore it  can  compress  the  air  immediately  in  front  of  it, 
and  "  carve  the  air  into  condensations  and  rarefactions," 
which  will  create  sound- waves  and  send  them  off  in  all 
directions  at  the  velocity  of  eleven  hundred  and  twenty 
feet  a  second  to  "  shake  the  drum  of  a  distant  ear." 
How  can  a  prong,  demonstrated  to  only  move  at  each 
swing  one-seventeen-thousandth  part  of  an  inch  in  the 
two  hundred  and  fifty-sixth  part  of  a  second,  send  off 
such  waves,  measuring  about  four  feet  four  inches  from 
condensation  to  condensation,  at  the  uniform  velocity 
of  eleven  hundred  and  twenty  feet  in  a  second  of  time, 
which  equals  a  rate  of  travel  of  one-sixty-sixth  of  an 
inch  in  a  second,  a  "  motion  absolutely  incapable  of 
disturbing  the  air  even  to  the  distance  of  one  inch  from 
the  prong/' 

234.  But  Captain  Kelso  Carter,  Professor  of  Higher 
Mathematics  in  the  Military  Academy,  Pennsylvania, 
has  demonstrated  by  careful  experiment,  that  a  large 
Koenig  fork  of  two  hundred  and  fifty-six  vibrations  in  a 
second  actually  produces  an  audible  sound,  while  its 
prongs,  at  their  swiftest  motion,  are  not  traveling  at  a 
velocity  of  more  than  one  inch  in  two  years  ! — twenty- 
five  thousand  times  slower  than  the  hour-hand  of  a 
clock  !  How  large  a  wave  can  such  "  condensation 
and  rarefactions ''  produce!  What  superlative  non- 
sense to  teach,  as  natural  philosophy,  that  a  prong  of  a 
tuning  fork  demonstrably  traveling  at  this  exceedingly 
slow  rate  of  one  inch  in  two  years,  "  carves '  the  air 


104      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

into  "  condensations  and  rarefactions"  and  sends  them 
off  at  a  velocity  of  eleven  hundred  and  twenty  feet  in  a 
second,  a  motion  absolutely  incapable  of  disturbing  the 
air,  even  to  the  distance  of  one  inch  from  the  prong, 
almost  too  slowly  to  be  realized  by  the  mind.  (Dr. 
G-.  A.  Audsley,  F.  R.  I.  B.  A.,  London,  England.)  This 
is  the  " swiftly  advancing"  of  Tyndall  and  '*  very  much 
faster  than  a  pendulum  "  of  Helmholtz  ! 

235.  We  are  required   to  believe  that  the  so-called 
sound-waves  produced  by  the  oscillation  of  the  tuning 
fork  resemble  water-waves.     But  they  are   not  sound- 
waves at  all,    neither  do  they   resemble    water-waves. 
They  are  merely  air- waves,  or  rather  air-pulses  produced 
by  the  sounding  instrument  or  sonorous  body,  that  in- 
cidentally pass  off  at  the  same  time  as  the  sound-pulses, 
and  cannot  justly  be  compared  to  water-waves.    G-ravital 
force  has  no  perceptible  effect  on  sound  ;  but  it  is  the 
chief  agent  in  the  production  of"  water-waves.     Throw 
a  pebble  into  a  pond,  and  a  ring  of   water   is  raised 
around  the  place  where  it  strikes,  proportioned  to  ita 
size.     Then  gravity,  as  it  pulled  down  the  pebble,  also 
pulls  down   the   ring    of   water,    thereby  pressing   up 
another  ring  outside  of  it  but  not  quite  so  high  ;  then 
it  pulls  that  down,  pressing  up  another,  and  so  on,  as 
far  as  the  wave  extends.     The  air-pulses  are  sent  off  by 
the  force  of  the  disturbing  body,  but  the  water-waves 
are  not  sent  off  at  all   by   the   disturbing   body  that 
originated  them,  and  their  velocity  is  from  an  entirely 
different  cause — the  uniform   vertical   pull   of   gravity 
and  the  size  and   height  of  the  wave,  as  regulated  by 
the  law  of  falling  bodies. 

236.  We  are  required  to  believe  that  the  tympanic 
membrane  is  essential  to  hearing,  and  that  we  can  only 


THE  WA  VE  THEORY  OF  SOUND.  105 

hear  sound  by  the  bending  in  and  out  of  this  membrane 
of  the  ear,  weighing  only  half  a  grain,  and  by  the 
pitch  and  tone  of  an  A  fork  it  must  bend  in  and  out 
four  hundred  and  forty  times  a  second  !  As  Tyndall 
says,  this  is  a  "shaking  of  the  drum  of  the  distant 
ear  !"  But  what  is  this  shaking  of  four  hundred  and 
forty  pulses  bombarding  this  little  thin  and  semi-trans- 
parent membrane  in  a  second,  compared  with  what 
must  take  place  while  listening  to  a  large  orchestra  ! 

237.  Now  for  the  facts.  The  human  race  has  been 
led  to  believe  during  twenty-five  hundred  years  that  the 
tympanic  membrane  was  a  tight,  elastic,  drumhead- 
like  substance,  that  is  essential  to  hearing,  and  that  it 
bent  in  and  out  by  the  so-called  sound-waves.  But  it 
is  now  demonstrated  by  anatomy,  facts  and  experiments 
that  such  is  not  the  case,  and  never  was.  The 
Ptolemaic  Theory  of  Astronomy  prevailed  until  1543,  a 
period  of  fourteen  hundred  years.  Then  the  true 
theory  had  to  struggle  against  the  ignorance  and 
prejudice  of  philosophers  for  nearly  one  hundred  years 
before  it  was  taught  in  the  schools.  But  this  mem- 
brane tympanic  error  has  enslaved  the  public  mind  for 
a  much  longer  time,  and  the  most  violent  opponents  to 
its  overthrow  are  the  scientists  and  many  of  the 
clergy. 


106      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XVII. 

THE   WAVE   THEORY    OF   SOTOD. 

238.  So  far   "from   the  tympanic  membrane  being 
elastic,    it    is    an   absolutely    inextensible    membrane, 
chiefly  composed  of  tendinous  or  sinewy  fibers  [known 
to  some  persons  as  gristly  fibers],  and   is   about   one 
two-hundred-and-fiftieth  of  an  inch  thick.     Its  curved 
form  renders    it    essentially  different   from    all   other 

M 

membranes  hitherto  studied  in  acoustics.  It  is  a  con- 
cavo-convex membrane  and  cannot  vibrate  without 
dislocation,  being  of  a  tibro-tendinous  character  and 
inelastic,  and  would  by  its  vibration  produce  such  a 
crackling  sound  that  all  other  sounds  it  would  sink  into 
nothing  compared  with  the  sounds  itself  would  pro- 
duce, were  it  to  vibrate  as  physiologists  say  that  it 
does.  I  take  the  ground,  then,  that  the  object  of  the 
tympanic  membrane  is  not  for  the  purpose  of  vibrating 
and  conveying  sounds  to  the  auditory  nerve,  but  for 
the  purpose  of  collecting  sound,  and  also  as  a  pro- 
tection to  the  cavity  of  the  drum  the  same  as  the  eye- 
lid is  a  protection  to  the  eyeball  and  its  delicate 
mucous  surface."  (Prof.  Henry  Olin,  M.D.,  of  Chi- 
cago Medical  College.) 

239.  Again,  Prof.  H.  Raymond  Rogers,  M.D.,  of  Dun- 
kirk, N.  Y.,  than  whom  there  is  no  higher  authority 
living,  says:  "Already  the  minds  of  thoughtful  men  are 
being  freed  from  the  iron  dominion  of  the  old  theory  of 


THE  WAVE  THEORT  OF  SOUND.  107 

the  mechanical  action  of  waves  of  air  upon  the  vibrating 
drum  of  the  ear.  The  essential  irrationality  of  the 
theory  makes  itself  seen  and  felt.  Men  are  now  ready 
to  listen  to  the  fact  that  the  drum  of  the  ear  is  in  no 
sense  a  resounding  drum  beaten  by  waves  of  air.  A 
membrane  diminutive  and  flaccid,  it  would  never  have 
been  supposed  to  play  the  part  of  a  tense  drumhead, 
except  in  blind  support  of  a  theory.  The  imagined 
vibratory  action  of  the  membrana  tympani  is  a  mechan- 
ical impossibility.  These  membranes  are  not  flat,  as 
popularly  supposed,  but  funnel-shaped,  with  a  depressed 
center,  surrounded  by  sides  gently  convex  outward. 
They  cannot,  therefore,  act  like  stretched  membranes 
and  vibrate  like  drumheads.  And,  too,  the  auditory 
ossicles  [little  bones]  are  not  so  attached  to  those  mem- 
branes as  to  be  subject  to  a  synchronous  vibration. 
This  is  impracticable.  These  facts  alone  are  sufficient 
to  destroy  the  accepted  theory  of  sound. "  We  thank 
these  medical  gentlemen  for  their  testimony  to  anatom- 
ical facts. 

240.  "  Sir  Astley  Cooper  was  consulted  by  a  gentleman 
who  had  become  deaf  through  inflammation  of  both 
ears;  after  several  months  his  hearing  began  to  return 
to  him.  During  the  examination  by  Sir  Astley,  it  was 
found  that  when  he  filled  his  mouth  with  air,  and  closed 
his  nostrils  and  contracted  his  cheeks,  the  air  thus  com- 
pressed was  heard  to  rush  through  the  meatus  audito- 
rius  [external  opening  of  the  ear]  with  a  whistling  noise, 
and  the  hair  hanging  from  the  temples  became  agitated 
by  the  current  of  air  that  issued  from  the  ear;  when  a 
candle  was  applied  the  flame  was  agitated  in  a  similar 
manner.  Sir  Astley  passed  a  probe  into  each  ear,  and 
thought  the  membrane  of  the  left  side  was  totally 


108      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

destroyed,  as  the  probe  struck  against  the  petrous  [hard] 
portion  of  the  temporal  bone.  In  the  space  usually 
occupied  by  the  membrana  tympaui  was  found  an  open- 
ing or  aperture  without  a  trace  of  membrane.  On  the 
other  or  right  side  also  a  probe  could  be  passed  into 
the  cavity  of  the  tympanum,  through  an  opening 
one-quarter  of  an  inch  in  diameter  in  the  center 
of  the  tympanic  membrane.  Yet  this  gentleman 
was  not  only  capable  of  hearing  everything  that 
was  said  in  company,  but  was  nicely  susceptible  of 
musical  tones;  he  played  the  flute,  and  had  frequently 
borne  a  part  in  concerts,  and  he  sung  with  much  taste 
and  perfectly  in  tune."  (Dunglison's  Physiology.) 
Certainly  in  this  case  there  were  no  tympanic  mem- 
branes to  receive  the  sound- waves — the  "  condensations 
and  rarefactions"  of  the  air. 

241.  In  a  lecture  delivered  by  Sir  William  Thomson 
at  Birmingham,  in  1883,  he  says:  "  Hearing  is  per- 
ceiving something  with  the  ear."  What  is  it  we  perceive 
with  the  ear  ?  It  is  something  that  we  can  also  perceive 
without  the  ear;  for  instance:  Beethoven,  though  deaf 
the  greater  part  of  his  life,  was  the  greatest  master  of 
sound,  in  the  poetic  and  artistic  sense,  that  ever  lived; 
and  during  the  period  of  his  deafness  were  composed 
some  of  his  grandest  musical  compositions,  and  without 
the  possibility  of  his  hearing  them  himself,  for  his  hear- 
ing by  the  ear  was  gone  from  him  forever.  But  he  used 
to  stand  with  a  stick  pressed  against  the  piano  and 
touching  his  teeth,  and  thus  he  could  hear  the  sounds 
that  he  called  forth  from  his  instrument.  I  have 
recently  read  of  telephonic  messages  being  taken  by  the 
teeth  from  midway  of  the  wire.  Whether  confirmed  or 
not  I  am  unable  to  say.  However,  sufficient  has  been 


THE  WA  Vh'  THEORY  OF  SOUND.  109 

given  to  completely  annihilate  the  wave-theory  of  sound 
as  at  present  taught  in  the  college  text-books  through- 
out Christendom.  But  as  materialistic  scientists  boast 
of  the  wave-theory  as  furnishing  them  sufficient  ready 
means  by  which  they  can  rob  man  of  his  soul,  and  the 
universe  of  its  Creator,  we  design  not  to  leave  it  until 
we  leave  it  as  David  left  the  Philistine — dead. 

242.  4.  The  wave-theory  requires  us  to  believe  that 
a  tiny  locust  can  do  mechanical  impossibilities.     Scien- 
tific men  say  that  this  little  insect  is  one  of  the  locus- 
tidee  (a  saltatorial  family  of  the  order  orthoptera)  ;  bat 
we  common  people  call  it  katydid. 

243.  But  we  must  now  let  our  little  acoustic  friend 
exhibit  its  mechanical  and  artistic  abilities.     For,  little 
though  it  be,  it  is  a  veritable  Samson,  causing  conster- 
nation and  confusion  among  the  fleeing  Philistines  of 
the   wave-theory   army.     Though   insignificant  in  ap- 
pearance, weighing    not  quite  six  grains,  nevertheless 
its  marvelous  musical  sound  can  be   heard  one  mile  in 
all   directions,    as    admitted   by   Darwin.     The   pitch 
of  its  sound  is  A,  which  gives  four  hundred  and  forty 
vibrations  in  a  second. 

244.  Now,  if  the  wave-theory  be  true,  we  must  be- 
lieve that  our  tiny  locust  actually  throws  the  entire  area 
of  four  cubic    miles   of   atmosphere — which,  in  round 
numbers,  weighs  twenty-four  million  tons — into  waves 
constituted    of    condensations    and    rarefactions,    and 
thereby  shake  the  tympanic  membrane  of  hundreds  of 
thousands  of  human  beings,  who  might  happen  to  be  in 
a  position  to   hear  it.     In   so   doing,  our  katydid   by 
scraping   its   legs    across   the    horny    divisions   of   its 
wings  exerts  a  mechanical  energy  sufficient  to  shake  two 
thousand  million  tons  of  tympanic  membranes,  swinging 


HO      SUBSTANT1A L  CHRISTTA  N  PH1LOSOPI1 Y. 

each  "to  and  fro  "at  the  rate  of  four  hundred  and 
forty  oscillations  in  a  second.  Careful  estimation  by 
actual  weight  shows  that  it  requires  no  less  than  six- 
teen thousand  tympanic  membranes  to  weigh  one 
pound,  and  thirty-two  millions  to  equal  one  ton  of  two 
thousand  pounds.  Hence  our  little  locust  must  exert  a 
force  on  the  four  cubic  miles  of  air  sufficient  to  bend  in 
and  out  two  thousand  million  tons  of  tympanic  mem- 
branes four  hundred  and  forty  times  a  second,  as  re- 
quired by  the  wave-theory  :  the  force  must  be  sufficient 
to  shake  a  tympanic  membrane  weighing  half  a  grain, 
at  every  cubic  quarter  inch  of  four  cubic  miles  of  air, 
four  hundred  and  forty  times  in  a  second.  The  locust 
is  thus  supposed  to  agitate  one  hundred  and  twenty 
million  tons  of  air,  and  keep  up  the  feat  for  a  full 
minute. 

245.  The    mathematicians     of     both    Europe    and 
America  have  long  had  their  biggest  mathematical  guns 
trained  on  this  poor  locust,  but,  with  the  best  ammuni- 
tion obtainable,  it  cannot  be  silenced  or  dislodged  ;  no, 
not  even  wounded  !     If  I  were  a  wave-theorist  I  would 
rather  tenfold  take   a   large   emetic   than  swallow  the 
locust-pill!     They  have  long  wriggled  and  twisted  and 
squirmed  like  a  snake   in  hot  ashes  to  avoid  the  dose, 
but  take  it  they  must.     Peaceable  treatment  is  a  failure  ; 
heroic  treatment  is  now  a  necessity. 

246.  The  reader    must    remember    that    the   wave- 
theory  teaches  that  sound  only  travels  by  the  mechan- 
ical shaking  of  the  air — by  "throwing  it  into  condensa- 
tions and  rarefactions,"  called  waves,  and  every  part  of 
the  air  thus  permeated  with   sound  is  disturbed  by  a 
force  sufficient   to  shake  a   tympanic   membrane  four 
hundred  and  forty  times  a  second  ;  since  the  sound  can 


THE  WAVE  THEORY  OF  SOUND. 

only  be  heard  by  the  bending  of  the  membrane  "in 
and  out,"  according  to  all  authorities  of  the  wave- 
theory.  In  addition  to  this  oscillation  of  the  mem- 
brane, the  air  is  said  to  be  heated  and  cooled  the  same 
number  of  times  in  a  second,  and  this  heating  and 
cooling  by  the  insect's  sound  is  estimated  to  be  sufficient 
to  add  one  hundred  and  seventy-five  feet  in  a  second  to 
its  velocity,  which  is  thus  brought  up  to  the  actual 
speed  required — eleven  hundred  and  twenty  feet  in  a 
second,  at  sixty  degrees  Fahrenheit. 

247.  Prof.  Tyndall  makes  no  distinction  between  the 
air- wave  and  sound-pulse  in  a  magazine  explosion.     In 
referring  to  the   effect  of  such   an   explosion   on  the 
Church  at  Erith,  in  1864,  he  says  :  "  Every  window  in 
the   church,  front   and   back,  was   bent   inward.      In 
fact,  as  the  sound-wave  reached  the  church  it  separated 
right  and  left,  and  for  a  moment  the  edifice  was  clasped 
by  a  girdle  of  intensely  compressed  air." 

248.  Dr.  Mott  contends  that  if  sound  consisted  of 
wave-motion,  as  the  materialists  claim,  we  should  hear, 
even  in  the  sustained  musical  tone  of  one  instrument, 
explosive  sounds  caused  by   the  king  wave  ;  whereas, 
when  we  hear  the  music  of  a  band  at  some  distance,  the 
harmony  reaches  the  ear  as  a  whole. 

249.  In  the  four  cubic  miles  of  air,  the  two  opposing 
forces  are  the  locust  and  the  air  particles.     In  this  case 
the  locust  force  overcomes  the  inertia  of  the  twenty-four 
million  tons  of  air  to  the  extent  of  bending  the  tym- 
panic membrane  "in  and  out."     How  much  force  is 
required  to  overcome  the  inertia  of  this  weight  of  air  ? 
We  are  told  that  a  hurricane  moving  at  the  rate  of  one 
hundred  miles  an  hour  exerts  a  pressure  of  fifty  pounds 
to  the  square   foot.     Now  an   air-wave   moves    at  the 


112      SUBSTANTIAL  CHRISTIAN 

rate  of  eleven  hundred  feet  in  one  second,  which 
gives  the  tremendous  velocity  of  seven  hundred  and 
fifty  miles  an  hour.  The  atmospheric  resistance  in- 
creases as  the  square  of  the  velocity.  Hence,  the 
amount  of  pressure  upon  a  square  foot  of  surface  ex- 
erted by  air  moving  at  the  rate  of  eleven  hundred 
feet  a  second  actually  amounts  to  twenty-eight 
hundred  pounds  of  positive  pressure  to  the  square 
foot,  which  brings  the  grand  total  up  to  about  seven ty- 
eiglit  million  four  hundred  thousand  tons,  equal  to  the 
entire  weight  of  nearly  four  million  of  twenty-ton  loco- 
motives !  The  amount  of  mechanical  force  exerted  by 
the  locust  must  be  equal  to  the  total  resistance  of  the  air 
every  second,  which  is  seventy-eight  million  four  hun- 
dred thousand  tons.  Let  us  recapitulate  the  facts  here 
stated: 

250.  1.  A  locust  can  be  heard  throughout  four  cubic 
miles  of  air. 

2.  This  volume  of  air  is  moved  to  and  fro  at  a  rate  of 
eleven  hundred  feet  a  second. 

3.  The  locust  is   the  sole   mechanical  cause  of  this 
motion,  if  there  be  such  motion. 

4.  This  amount  of   air  actually  weighs   twenty-four 
million  tons. 

5.  It  is  of  no  consequence  how  far  the  air  particles 
actually  move. 

6.  The  amount  of  mechanical  force  exerted  by  the 
locust  must  be  equal  to  the  total  resistance  of  the  air. 

7.  This  total  resistance  to  be  overcome  every  second 
amounts  to  seventy-eight  million  four  hundred  thou- 
sand tons. 

8.  "  Nothing  gives  what  it  does  not  possess."  (Cap- 
tain B.  Kolso  Carter,  Professor  of  Higher  Mathematics 
in  the  Military  Academy,  Pennsylvania.) 


THE  WAVE  THEORY  OF  SOUND.  113 

251.  * 'A  number  of  years  ago  a  series  of  remarkable  ex- 
periments was  tried  upon  Lake  Geneva,  in  Switzerland, 
by  Messrs.  Colladon  and  Sturm,  who,  by  means  of  a  bell 
and  some  ingenious  apparatus,  determined  accurately 
the  velocity   of   a  sound-wave  through    water;  which 
was  found  to  be  four  thousand  seven  hundred  and  eight 
feet  per  second.     They  heard  the  sound  of  a  bell,  struck 
under   the  water  nine  miles  off,  clear  across  the  lake. 
It  would  be  perfectly  fair  to  claim  nine   miles  in  any 
direction  ;  but  I  will   take  only  nine   miles  long,  nine 
miles  broad,  and  one-quarter  of  a  mile  deep,  which  gives 
twenty  cubic  miles,  every  particle  of  which  must  have 
been    vibrating  to  and  fro    if  the  wave-theory  be  true. 
These  twenty  cubic  miles  of  water  equal  in  weight  nine 
hundred  and  twenty-six  billion  two  hundred  and  thirty- 
nine   million  six   hundred  and    fifty     thousand     tons. 
The  total  force  exerted  by  this  bell,  if  the  wave-theory 
be  correct,  was  actually  twenty- two  trillion  tons,  four 
times  for  every  vibration  for  the  particular  note  given  ; 
if  the  note  vibrations  were  one  hundred   to  the  second, 
this  amount  of  force  was  exerted  four  hundred  times  in 
a  second — four    times    to  every    complete   vibration." 
(Captain  Kelso  Carter.) 

252.  Now  let  us  visit  the  wave-theory  jubilee.    "  Here 
we  are  in  a  large  hall.       Thousands    are   assembled. 
Hundreds  of  instruments  of  various  kinds  are  playing 
in  full  orchestra.     Thousands  of  voices  are  filling  the 
air  with  all  the  tones  within  the  comptiss  of  the  human 
voice,  from  the  lowest  bass  up  to  the  highest  pitch  of 
alto,  tenor,  or  soprano."  (Prof.  Hand.)     The  vibrations 
varying  from  sixteen    to  about  sixteen  thousand  in  a 
second,  according  to  the  nature  of  the  tone.     The  aver- 
age  range   of   tone,    however,  in   orchestral   music  is 


114     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

believed  to  extend  from  about  thirty  to  eight  thousand 
vibrations  in  a  second. 

253.  "  We  put  on  our  philosophical  glasses  and  see 
the  sound-waves   in    endless  variety,   emanating   from 
these  thousands  of  sonorous  sources,  in   all  directions, 
from  every  center,  or  at  different  amplitudes  and  wave 
lengths,   meeting  each  other,   crossing   each  other,  at 
right  angles,  acute  angles,  obtuse  angles,  horizontally, 
vertically  and  obliquely,  impinging  upon  each  other, 
dashing,  surging,  retreating,  by  impulse  and  reaction, 
like   a    thousand     wild    animals    turned     loose    in    a 
menagerie,  and  yet  amidst   all  this   jarring   and  con- 
fusion, each  storm-tossed  wave  going  with  accuracy  and 
unerring  certainty,  unchanged  and    pure,  straight  from 
its  source,  to  every  point  where  an  ear  might  be,  and 
unloading  its  sonorous  cargo  all  in  good  condition  on 
the  tympanic  membrane."     (Prof.  Hand.) 

254.  If  any  independent,  thoughtful  man  can  indorse 
the  wave-theory  of  sound,  as  at  present  taught,  he  de- 
serves to  be  decorated   with  the  insignia  of  the  cham- 
pionship of  the  world   for  credulity  immeasurable  and 
stupidity    unparalleled.     But  we  believe   the   mode  of 
motion  theory  and   the  wave-theory  of  sound  are  now 
in  the  agonies  of  death.     All  hope  seems  to  have  fled. 

255.  The   prospective  mourning  procession    will  be 
long   and  stately,  headed  by  distinguished  personages, 
representing  the  colleges,  universities    and   theological 
seminaries  of  Christendom,  and  closed   up  in   the  rear 
by  a  vast  number  of  their  respective  alumni. 


OF  ENTITIES.  H5 


CHAPTER  XVIII. 

CLASSIFICATION   OF    ENTITIES. 

256.  Theologians  have  classed   all  things  in  nature 
under  the  two  terms,  matter  and  mind,  or  material  and 
spiritual  substances,  or  real  objective  things,  generally 
called  entities ;  and  thus  excluded,  as  non-existent,  the 
large  and  important  class  properly  termed  immaterial. 
Some  scientists  have  ignored  the  fact  that  substances 
are  material  or  immaterial.     If  spiritual  entities  are  not 
material,  they  must  be  immaterial  substances,  or  else 
no  substances  at  all. 

257.  Sir  William  Thomson,  President  of  the  Royal 
Society  of  Great  Britain,  affirmed  at  the  Birmingham 
Institute- that  "  Magnetism   is  nothing    more   nor  less 
than  the  rotary  motion  of  the   particles   of   the   steel 
magnet."     How  the  particles  of  steel  can  pass  and  re- 
pass  through  an  impervious  plate  of  glass  and  lift  the 
steel  needles  vertically    toward  itself   that   are  under- 
neath the  glass,  Sir  William  has  not  told    us.     About 
the  same  time  Mr.  Tait,  the  distinguished  Professor  of 
Physics  in  the  Edinburgh  University,  came  out  fully  in 
favor  of  heat  being  a  real  substance  in  direct  conflict 
with  his  previous  theory  and  teaching — that  of   all  the 
colleges — that  heat  is  a  mode  of  motion,  a  nonentity  ! 
The    professor's   leap   from   nothing   to    a   substantial 
something  was  very  great,  and  courageously  taken  ;  and 
is  characteristic  of  an  honest  mind.     It  is  equivalent  to 


116     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

throwing  down  the  gauntlet  to  all   the  materialists  of 
the  world. 

258.  The  great  mass  of  professors  of  physics  in  the 
colleges  and  universities  throughout  Christendom  main- 
tain that  matter  and  motion  constitute  the  universe; 
hence   they  deny  the   existence  of  soul,  of  spirit,  and 
of  God. 

259.  The  great  German  atheistical   scientist,  Pro- 
fessor Haeckel,  says,  and  it  cannot  be  logically  denied: 
"The  only  logical  conclusion  deducible  from  the  teach- 
ing of  the  colleges  concerning  the  physical  forces  as 
modes  of  motion  is,  that  the  life,  soul,  and  mental  phe- 
nomena  are   but   corresponding   modes   of   motion   of 
organic  matter,  and  consequently  that  there  is  no  God 
except  the  normal  motions  of  matter  under  the  natural 
laws   and   forces."     Such  is  the  logical  result   of   the 
materialistic  teaching  of  our  colleges  that  are  furnishing 
the  Haeckel  and  Huxley  schools  of  atheists  with  their 
most    powerful    dynamite    for    their    morally    insane 
attempt  to  overturn  the  facts  and  claims  of  Christianity. 
And  there  are  hundreds  of  secular  and  clerical  teachers 
to-day  who  stand  ready  with  sneers  and  ridicule  to  brand 
the  men  who  call  in  question   such    college    teaching 
ignorant,  cranks,  lunatics,  and  traitors  to  humanity  and 
religion;  and  thus  aid  the  crafty  enemies  of   God  and 
man  in  their  denial  of  the  existence  of  the  soul  as  a  real 
personal  being,  or  anything  capable  of  salvation,  and 
also  in  spreading  their  terribly  destructive  doctrine — 
that  death  ends  all. 

I  shall  now  direct  your  attention  to  the  three  great 
departments  of  the  universe,  so  far  as  human  know- 
ledge has  been  able  to  determine: 

260.  1.   The  material  realm  of  substance,  consisting 


CLASSIFICATION  OF  ENTITIES.  11? 

of  various  degrees  of  grossness  and  refinement,  as  the 
metals,  minerals,  earths,  organic  structure — as  animals 
and  plants — liquids  and  gases,  including  odor  that 
seems  to  be  about  the  dividing  line  between  the  material 
and  the  immaterial. 

261.  2.  The  immaterial   realm,   in  which  there  are 
various  classes  of  substantial  entities,  or  real  substantial 
existences,  of  different  degrees  of  refinement  or  subli- 
mation, such    as   the  physical   forces — as   heat,  light, 
gravitation,    magnetism,   sound,    electricity,    cohesion, 
chemism,  which  includes  chemical  affinity. 

262.  3.  The   spiritual   realm,   including  life,  mind, 
soul  and  spirit,  angels,  and  even  God  himself. 

Christian  science  recognizes  a  world  of  immaterial 
substances,  rising  from  the  lower  to  the  higher  grades, 
corresponding  to  those  of  the  material  world,  and  which 
are  necessarily  as  real  and  indestructible  as  matter  itself. 
If  all  matter  is  absolutely  indestructible,  as  all  atheistic 
and  Christian  scientists  agree,  then  the  immaterial  eu- 
tities,from  which  the  material  derive  their  very  existence, 
must  inevitably  be  indestructible  also  ;  for  "the worlds 
have  been  framed  by  the  word  of  God,  so  that  what  is 
seen  hath  not  been  made  out  of  things  which  do  ap- 
pear," Heb.  xi.  3  ;  the  immaterial  being  prior  and 
superior  to  the  material,  as  much  so  as  the  cause  is 
superior  to  the  effect.  If  matter  shall  never  cease  to 
be,  shall  not  the  intelligent,  personal,  substantial  soul 
that  controls,  directs,  and  manipulates  matter,  and  thus 
proves  its  vast  superiority  to  it,  also  live  forever  ? 
Common  sense  must  answer,  Yes.  Here,  then,  we  have 
a  logical  scientific  proof  that  if  the  one  exists  forever, 
the  other  must.  This,  so  far,  harmonizes  with  the 
teaching  of  the  Bible — that  the  soul  will  live  forever — 


118      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

but  where  and  in  what  condition  is  for  each  person  to 
determine. 

263.  The  faculties  rendering  science  possible  are  the 
five  special    sense-organs :    seeing,    hearing,     tasting, 
smelling,  and  feeling,  all  of  which  are  modifications  of 
the  sense  of  touch.     Each  of  these  sense-organs  requires 
actual  contact  with  the  substance  adapted  to  produce 
the    appropriate    sensation.     Substantial     light    must 
photograph  the  image  of  the  external  object  upon  the 
retina  of  the  eye    to  produce  vision.     The  substantial 
sound  pulse  must  impinge  upon  the  auditory  nerve  to 
produce  the  sensation  of  hearing.     The  flavoring  Hub- 
stance  must  come  into  actual  contact  with  the  gustatory 
nerve  to  produce  the   sensation  of  taste.     Emanations 
from  the  odoriferous  substance  must  come  into  contact 
with  the  olfactory  nerve  to  produce  the  sensation  of 
odor.       Something    must   impinge    upon    the    natural 
covering  of  the  body  to  produce  the  sensation  of  touch. 
In  addition  to  these  material  sense-organs,  man  has  the 
mental  organ  of  vision — reason  ;  and  the  spiritual  organ 
of  vision — faith   (Eph.   i.   18  ;    John    vii.  17)  ;    all  of 
which  are  designed  to  work  in  harmony  with  the  forces 
in  the  physical,  vital,  mental  and  spiritual  realms. 

264.  Reason  seems  to  chiefly  consist  in  the  power  to 
keep  certain  thoughts  in  the  mind,  and  to  change  them 
at  pleasure,  instead  of  their  flowing  through  the  mind 
as  in  dreams;  also  in  the  power  to  see   the  difference 
between  one  thought  and  another  and  so  compare,  sep- 
arate, or  join  them  together  afresh. 

265.  With  respect  to  reason  and  faith,  I  understand 
reason  to  be  a  revelation  of  God  in  man,  and,  within  the 
limits  of  his  personality,  subject  to  his  free  and  volun- 
tary activity;  and  that  man  is  consequently  inherently 


CLASS1FIOA  TION  OF  ENTITIES.  119 

adapted  to  revere  the  authority  of  the  Divine  revela- 
tion. Hence,  generally,  when  the  reason  approves  of 
the  evidence  laid  before  it,  belief  is  the  result ;  and, 
particularly,  where  the  reason,  enlightened  and  aided  by 
the  Holy  Spirit,  cordially  approves  of  the  evidence  of 
Divine  truths,  of  facts  above  reason,  and  of  unseen 
realities  in  the  eternal  world,  Christian  faith  is  the  re- 
sult ;  and  the  convictions  resulting  from  this  approved 
evidence  produces  trust,  and  out  of  trust  springs  hope, 
Rom.  viii.  24.  Hence  saving  faith  —  the  fruit  of 
obedience — is  to  the  spirit-world  what  sight  is  to  this., 
John  vii.  17 ;  II  Cor.  iv.  18. 


120      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XIX. 

IMMATERIAL   FORCES. 

266.  The  immaterial    forces   are   divided   into  four 
classes  :  Physical,  vital,  mental,  and  spiritual. 

267.  The  physical  forces  manifest  themselves  to  our 
intelligence  through  the  five  senses  ;  as,  gravity,  light, 
heat,  sound,  color,  odor,  cohesion,  chemism,  electricity, 
magnetism,  etc.     That  gravital  force  is  not  a  property 
of  matter  is  evident  from  the  fact  that  it  will  act  on 
distant  bodies  through  a  vacuum.     Physical  forces  are 
always  at  work  in  every  living  organism. 

268.  Not  a  thing  moves  or  can  move  in  the  universe, 
except  as  induced  to  do  so  by  force  of  some  kind.     If 
gravity  pulls  a  stone  to  the  earth  then  gravity  is  the 
force   which  causes  such  motion,  while   the  motion  is 
simply  mere  position  in  space  changing.     That  force  is 
distinct  from    motion,  and  often  antagonizes    or   com- 
pletely arrests  it,  the  engineers  on  our  steamboats,  and 
the  brakemen  on  the  railway  trains,  can   testify  from 
daily  experience. 

269  No  finite  entity  can  stir  or  move  itself;  it  can 
only  move  as  compelled  to  do  so  by  some  force  above  or 
behind  itself.  The  train  moves,  but  back  of  it  is  the 
moving  engine  ;  the  engine  moves,  but  back  of  it  is  the 
moving  piston  ;  the  piston  pushes,  but  back  of  it  is  the 
pushing  steam  ;  and  back  of  the  steam  is  the  great 
hoat-force  imparting  to  it  terrific  energy,  as  destructive 


IMMATERIAL  FORGES. 


as  the  obstructed  lightning  flash  that  tears  to  splinters 
the  majestic  oak  of  a  thousand  storms.  For  an  illus- 
tration of  physical  force,  we  will  take  a  common-sized 
locomotive  boiler,  carrying  one  hundred  pounds  pressure 
of  steam  to  the  square  inch  ;  such  a  boiler  has  bottled 
up  within  it  an  invisible  force  equal  to  sixty  thousand 
tons,  which  is  rather  increased  than  diminished  at  a 
high  speed.  Though  such  steam  is  invisible  to  the 
physical  sense,  who  that  respects  his  intelligence  would 
say  that  it  is  not  there  —  that  it  is  not  substantial  ?  The 
same  may  be  said  of  mental-force,  soul-force,  and  faith- 
force  —  one  of  the  mightiest  derivative  spiritual  forces 
known  to  us,  Heb.  xi.  Electricity  cannot  move  along 
a  wire  or  flash  from  a  cloud,  only  as  it  is  driven  to  do 
so  by  a  force  behind  it.  Magnetism  cannot  reach  out 
its  invisible  fingers  to  pick  up  the  steel  needles  at  a 
distance  unless  it  be  moved  to  such  activity  by  some 
force  back  of  itself.  Substantial  light  could  not  travel 
a  rod  from  the  sun  or  planet,  only  as  a  force  behind  it 
drives  or  urges  it  forward.  And  substantial  sound, 
even  could  it  be  generated,  would  fall  dead  where  pro- 
duced, and  instead  of  going  through  the  air  eleven 
hundred  and  twenty  feet  a  second,  and  through  solid 
iron  nineteen  thousand  feet  a  second,  would  not  go  at 
all,  only  as  coerced  by  a  real  and  superior  force  behind 
it. 

270.  That  light,  heat,  electricity,  magnetism,  chemi- 
cal affinity,  etc.,  are  equally  immaterial  there  can  be  no 
reasonable  doubt.  The  correlation  (or  conversion  of 
one  force  into  another),  and  conservation  (or  the  un- 
diminished  quantity)  of  forces  are  more  and  more 
establishing  the  unity  of  all  the  forces,  and  thus  show- 
ing that  they  are  merely  different  phases  of  one  great 


122      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

original  force.  For  instance,  heat  may  be  converted 
into  light,  electricity,  magnetism,  or  chemical  affinity  ; 
just  as  electricity  can  generate  heat,  light,  magnetism, 
etc.  Light  itself  is  composed  of  seven  different  ele- 
ments; and  yet  of  and  in  itself,  light  is  said  to  be 
invisible  ;  it  always  requires  actual  contact,  obstruction, 
;ind  reflection  to  produce  the  sensation  of  sight.  As 
spirit  manifests  itsell  through  matter,  so  light  mani- 
fests itself  through  or  by  means  of  its  material  sur- 
roundings. In  fact  is  is  affirmed  that  all  the  above 
forces  can  be  obtained  from  a  single  ray  of  sunlight, 
and  which  very  sensibly  aids  electricity  in  affecting  the 
galvanometer.  A  single  ray  of  natural  light  is  com- 
posed of  seven  smaller  rays,  as  red,  orange,  yellow, 
green,  blue,  indigo  and  violet.  Hence  the  fountain  of 
each  is  one  and  the  same  ;  and  why  may  not  the  same 
principle  apply  to  all  forces  ?  The  truth  is,  all  investi- 
gation of  dynamics,  or  moving  forces,  tends  more  and 
more  to  show  that  all  forces  are  uncreated,  immaterial, 
homogeneous  (consisting  of  elements  of  the  like  nature), 
and  indestructible  entities ;  and  consequently  and 
necessarily  have  their  origin  and  unity  in  one  great 
Intelligent  Personal  Will-Force.  Or  in  other  words, 
Force  is  the  omnipotent  and  omnipresent  energy  of  an 
All-wise  Creator,  who  upholdeth  all  things  by  the  word 
of  his  power,  Heb.  i.  3.  Even  the  Duke  of  Argyle 
says  :  "  If  we  cannot  certainly  identify  force  in  all  its 
forms  with  direct  energies  of  one  omnipotent  and  all- 
pervading  Will,  it  is,  at  least,  in  the  highest  degree 
unphilosophical  to  speak  or  think  as  if  all  forces  of 
nature  were  either  independent  of  or  separate  from  the 
Creator's  power/5  Who  knows  but  that  Paul  referred 
directly  to  the  immaterial,  intelligent,  and  omnipotent 


IMMATERIAL  FORGES.  123 

Will-Force  of  the  Almighty  who  upholds,  guides  and 
governs  not  only  our  world  but  the  entire  universe, 
when  he  said  -  "The  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being  understood 
by  the  things  that  are  made,  even  His  eternal  Power 
[strength,  power,  ability,  efficacy,  energy]  and  divinity," 
Rom.  i.  20.  It  seems  to  me  that  no  terms  could  be 
more  appropriate  and  expressive  of  the  material,  the 
immaterial,  and  the  spiritual  realms,  and  of  the  nature, 
attributes,  and  qualifications  of  the  Infinite  Personality 
required  to  originate,  uphold  and  govern  all  things 
visible  and  invisible  in  the  universe. 


124      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XX. 

VITAL   OR   LIFE   FORCE. 

271.  The  great  fountain  of  life-force  is  the  infinite, 
omnipotent  and  omnipresent  God,  Psa.  xxxvi.  9. 

Whence  had  life,  or  life-force,  its  origin  ?  This  is 
the  great  question  that  completely  confounds  the 
materialistic  scientists  of  to-day  who  discard  the  teach- 
ings of  the  Bible.  Life  not  only  exists,  but  it  is  the  great 
architect  which,  out  of  matter,  constructs  all  organic 
forms.  The  intelligent  life-force  which  out  of  two 
atoms  of  protoplasm  which,  so  far  as  the  most  careful 
inspection  can  discern,  are  exactly  alike,  in  their  con- 
stituent elements,  builds  from  the  one  a  jelly-fish  and 
from  the  other  a  man,  thus  this  life-force  demon- 
strates that  it  is  something  distinct  from  the  material, 
out  of  which  it  builds — that  it  is  infinitely  superior  to 
the  material  elements  that  compose  the  protoplasm. 
It  is  a  fact  that  life  and  thought  and  conscience  do 
exist,  and  we  ask  the  materialists  to  scientifically  ac- 
count for  this  fact  aside  from  an  infinitely  wise  Creator 
of  all  things. 

272.  It  is  a  well  established  fact   that  all  vegetable 
life  comes  from  the  seed,  which    consists  of  the  outer 
hull,  the  inner  kernel,  and  the  vitalized  or  living  vege- 
table germ.     That  all  animal  life  comes  from  the  egg 


VITAL  OR  LIFE  FORCE.  125 

or  ovum,  which  consists  of  an  outer  shell  or  skin,  of 
the  inner  albumen,  etc.,  and  of  the  vitalized  or  living 
animal  germ.  That  all  that  is  visible  to  the  naked  eye 
or  to  the  highest  powers  of  the  microscope  in  the  ovum 
or  egg  of  the  elephant,  man,  or  dog,  is  the  infant  food 
of  the  new  invisible  being  in  the  vital  germ. 

273.  The    life-force    is   not    only   a   cause   of   vital 
phenomena,  but  is  a  distinctive,  intangible,  invisible, 
immaterial,  substantial    Something   that   pervades   an 
invisible  organism.      It    is   always   transmitted   from, 
through,  and  by,  previous  life,  lodged  in  a  germ,  as  in  a 
sacred  casket,   in  seed,  egg,  or  ovum,  as  the  case   may 
be,  with  all  its  inherent  powers,  awaiting  the  required 
conditions  of  development  into  a  complete  self-acting 
and  self-subsisting  individual  form  of  energy. 

274.  Though  the  life-force  incased  in  the  germ  can- 
not be  seen,  felt,  or  detected  by  any  means  known  to 
man,   chemically,    microscopically,   or   otherwise,  it  is 
yet  there — the  molding,   constructive  energy  that  has 
within  itself  the  power  to  select,  appropriate,  assimilate, 
and  vitalize  the  right  kind  of  matter,  and  shape  it  into 
the  specific  nature  and  form  of  the  parent  plant  or 
animal.     The  germ  of  the  seed  or  the  ovum  is  there- 
fore the  ark  in  which  the  mysterious,  divine  life-prin- 
ciple is  deposited  ;  and  all  its  manipulations  of  plastic 
matter  in  selecting,   appropriating,  shaping,  directing, 
controlling,  and  beautifying  its  organic    mansion  may 
be  regarded  as  the  appropriate  functions,  or  activities, 
of  the   life-principle,    in   which    all   the  vital    forces 
inhere. 

275.  Such  is  the  nature  of  even  the  vegetable  life- 
force  that  the  germ  in  which  it  is  lodged  is  unspeakably 
more  durable  than  the  albumen  or  infant  food  and  its 


126      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

protective  covering ;  these  may  decay  and  perish,  but 
the  casket  containing  the  precious  life-principle  may  be 
imprisoned  deep  in  the  earth  for  thousands  of  years, 
and  yet  when  restored  to  light,  air,  warmth,  moisture, 
and  electricity,  it  will  expand,  develop  and  flourish  in 
all  the  glory  of  plant  life — a  fit  emblem  of  the  resur- 
rection of  man. 

276.  As  there  can  be  no  existence  without  substance 
of  some  kind,  and  no  substance  without  form  or  bodv, 

**  ' 

so  without  life  there  could  be  no  physical  senses,  and 
without  these  there  could  be  no  knowledge  of  any- 
thing ;  nor  can  there  be  any  effect  except  by  and 
through  something  real  as  a  cause — something  sub- 
stantial though  immaterial. 

277.  Though  the  life-principle  is  intangible  to  any  of 
our  physical  senses,  which  deal  with  matter,  it  is  in  its 
generic  or  most  comprehensive  sense  the  most  real  thing 
in  existence,  as  including  not  only  plants  and  animals, 
but  man,  angels,  and  God  ;  for  it  alone  can  recognize 
existence.  And  it  is  the  only  producing  power  known  to 
us,  all  other  forces  being  plainly  traceable  to  life  as  their 
cause.     What  the  skillful  potter  is  to  the  plastic  clay,  so 
the  life-principle  is  to  plastic  nutrient  matter,  molding, 
shaping   and    building   it   into    a    beautiful,   artistic, 
organic  residence.     It  not  only  constructs  the  organisms 
of  animals  and  plants  ;  but  it  does  so  by  counteracting 
the   law    of    gravitation,    and    coercing   the   force   of 
cohesion  out  of  its  normal   physical   groove    into   its 
assimilating  service  in  the  work  of  building   up   and 
cementing   together    material    substance    for    organic 
structures,  as  in    the  forcing  of  sap  to  the  top  of    the 
highest  trees  ;  but  in  the  case  of  the  human  organism 
it  preserves  it  by  holding  in  subjection  chemical  affinity  ; 


VITAL  OR  LIFE  FORCE. 


for  the  gastric  juice  always  stands  ready  to  destroy  it. 
This  is  proved  by  the  fact  that  if  a  healthy,  vigorous 
young  man,  having  an  empty  stomach,  be  very  suddenly 
killed,  his  stomach  is  quickly  perforated  with  holes. 
Hence  the  life-principle  not  only  manipulates  matter, 
but,  within  given  limits,  controls  chemical  forces.  In 
Lev.  xvii.  11,  it  is  said  :  '-'  For  the  life  of  the  flesh 
[animal  life]  is  in  the  blood/3  The  Hebrew  noun 
rendered  "  life/7  signifies  soul,  life,  vital  part  ;  it  is  from 
the  verb  "  ne-phesh,"  to  refresh,  revive,  replenish,  re- 
animate. This  passage  taught  over  four  thousand  three 
hundred  and  ninety  years  ago  what  physiological  science 
teaches  to-day  —  that  the  blood  is  the  vehicle  of  the  sus- 
taining, nourishing  elements,  including  electrized 
oxygen,  absolutely  necessary  to  the  continued  union  of 
soul  and  body,  and  nutriment  from  the  vegetable  and 
animal  kingdoms,  from  which  is  derived  the  plastic 
material  for  the  integrity  of  its  organic  abode.  Animal 
life-force  is  therefore  one  of  the  highest  orders  of 
immaterial  substances.  God  himself  being  the  great 
primordial  or  original  fountain  of  pure  life,  the 
foundation  and  support  of  all  life,  vegetable,  animal, 
and  spiritual  :  for  "in  Him  we  live  and  move,  and 
have  our  being."  Acts  xvii.  25-28. 

278.  The  preservation  of  the  species  cannot  be  satis- 
factorily accounted  for  except  by  reference  to  the 
distinctiveness  of  the  life-force  which  prepares  what  is 
necessary  for  assimilation  and  development.  This  dis- 
tinctive life-principle  not  only  exists  individually  and 
independently,  but  is  the  moving  force  back  of  all  the 
life  processes  and  functions,  and  the  molding  power 
that  defines  and  preserves  the  species.  The  same  kind 
of  food  will  develop  the  different  species  ;  and  though 


128      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

the  various  life  processes  may  be  very  similar,  the  re- 
sults are  very  dissimilar,  as  evidenced  by  man,  dog,  and 
cat.  The  cause  of  this  difference  is  not  in  the  food 
they  eat,  but  in  the  life-principle  resident  in  the  germ 
of  the  ovum. 

279.  In  the  earliest  developments  of  animal  life,  the 
first  rudiments  of  a  nervous  system  are  found  in  the 
low  types,  in  ganglionic  points  ;  then  higher  up  there 
are  lines  of  nerve  matter  ;  then   rings.     Next  a  system 
of  nerve  centers ;  then  a  spinal  cord,  followed  by  the 
brain  at  the  back  of  the  head  ;  and  finally  a  complete 
brain   and  nervous    system.     The    vital    cause    of   the 
process  of  this  functional  development,  of  the  preserva- 
tion of  the  identity  of  species,  of  the  speciQc  molding, 
forming  power  is  the  distinctive,  individual,  intangible, 
immaterial,  invisible,  substantial  life-principle,  secreted 
in  the  egg  or  ovum. 

280.  Animal,  or  physiological  life  is   distinct   from 
metaphysical,  or  soul-life,  as  much  so  as  mind  is  dis- 
tinct from  the  brain.     Human  or  animal  life  is  in  the 
blood  ;  it  gives  vitality  to  all  the  organic  cells,  in  which 
work  the  microscopic  bioplasts  of  nerve,  of  brain,  of 
bone,  of  muscle,  and  of  all  the  various  tissues  of  the 
body,  each  one  of  which   produces  only  its  own  kind  of 
vitalized  material,  and  is  not  interchangeable  with  any 
other.    The  cell  or  bioplastic  life  is  that  which  is  "  even 
as  a  vapor  that  appeareth  for  a  little   time,  and   then 
vanisheth  away  ;  but  the  metaphysical  or  soul-life — the 
living  soul  made  in  the  image  of  God,  was  designed  to 
be  indestructible  and  immortal."  Jas.  iv.  14. 

281.  All  vegetable  and   animal  structure  is   but  the 
multiplication  of  the   organized  cell  as  a  unit — that  is, 
cell  added  to  cell  until  the  whole  is  complete  ;  and  the 


VITAL  OR  LIFE  FORGE.  129 

constructive  life  of  the  plant  or  animal  is  that  of  the 
vitalized  cells  which  compose  it,  and  in  them  or  by 
them  all  its  vital  processes  are  carried  on.  Animal 
cells  are  generally  smaller  than  vegetable  cells.  Their 
sizes  vary  greatly,  but  they  are  generally  invisible  to 
the  naked  eye,  ranging  from  one  five-hundredth  to  one 
ten-thousandth  of  an  inch  in  diameter.  About  four 
thousand  of  the  smallest  would  be  required  to  cover  the 
dot  put  over  the  "  i'  in  writing.  The  external  stimu- 
lants of  the  life-principle  are  heat,  light,  electricity, 
food,  water,  and  oxygen.  And  under  these  favorable 
conditions  the  life-force  acts  throughout  the  whole 
vegetable  and  animal  kingdoms,  working  in  co-opera- 
tion and  in  unison  with  the  physical  force  of  cohesion  : 
as  the  laws  in  the  physical  domain  of  nature  apply  with 
equal  force  to  the  realm  of  vital,  mental,  and  spiritual 
phenomena.  The  vital  force  of  every  tree,  for  example, 
at  its  very  start  exists  in  perfect  structural  shape  in  its 
germ  as  the  incorporeal  (not  material)  organism  of  the 
future  tree  to  the  exact  form  and  outline  of  such  de- 
velopment, even  to  its  twigs,  buds,  leaves,  blossoms,  and 
fruits,  or  otherwise  there  would  be  no  pattern  or  guide 
for  the  collection  and  deposition  of  the  surrounding 
material  elements  by  which  such  progressive  organic 
structure  could  be  produced  and  its  specific  character 
be  maintained. 

282.  The  human  life-germ,  from  the  moment  of  con- 
ception,contains  a  perfect  human  being, with  all  the  ele- 
ments and  possibilities  of  complete  humanity,  as  much 
so  as  the  acorn  contains  the  accurate,  though  unseen, 
miniature  of  the  future  oak, with  all  its  future  possibili- 
ties. To  unnecessarily  destroy  the  impregnated  human 
life-germ  4is  to  destroy  a  human  being,  bearing  the 


130      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Divine  Image,  and  destined  to  an  unending  existence, 
and  is  consequently  murder  in  the  first  degree,  and 
ought  to  be  so  punished.  Any  one  so  destroying  the 
human  embryo  is  as  much  a  murderer  as  though  he 
had  slain  a  peaceful  citizen  in  the  street,  and,  it  would 
seem,  according  to  Divine  law,  deserves  the  same 
penalty.  Death  was  inflicted  for  a  less  though  some- 
what similar  crime.  Gen.  xxxviii.  9-11. 

283.  "  The  specific  vital  and  mental  form  of  the  in- 
fant, as  perfect  in  all  its  parts  as  at  birth,  exists  in  the 
ovule  as  an  immaterial,  or  incorporeal  entity,  before 
the  bioplasts  in  the  mother's  circulation  had  made  the 
first  move  at  constructing  the  embryonic  body.  Indeed 
the  entire  substantial  form  of  the  grown  man  in  all  the 
minutia  of  his  organism  was  doubtless  therein  the  ovule 
as  a  highly  concentrated  immaterial  entity,  when  that 
ovule  was  but  the  one-hundred-and-twenty-fifth  of  an 
inch  in.  diameter."  (H.) 


HUMAN  LIFE  FORGE.  131 


CHAPTER  XXI. 

HUMAtf    LIFE  FOECE. 

284.  All  finite  life,  so  far  as  known  to  man,  comes 
from  pre-existent  life.  The  Divine  "I  am,"  is  the  un- 
created, self-existent,  inexhaustible  perennial  source  of 
all  life — vegetable,  human,  angelic,  and  spiritual. 
Life-force  is  an  invisible,  intangible,  immaterial,  sub- 
stantial, self-moving,  directing  and  controlling  force, 
created  and  ordained  by  God  as  one  of  the  highest,  im- 
portant, and  most  mysterious  forces  of  Nature,  and  en- 
dowed with  its  own  peculiar  mission  to  animate  matter, 
mold  it  into  various  gradations  of  organic  forms, 
and  adapt  each  one  of  these  to  show  forth  the  wisdom, 
power,  and  goodness  of  the  Creator,  and  thus  to  cease- 
lessly praise  him.  Psa.  cl.  6;  cxlv.  10. 

285-  "  Thus  far  scientific  investigation  has  estab- 
lished the  fact  that  physical  life  has  its  basis  in  the 
protoplasm,  but  what  the  absolute  nature  of  that  life  is 
and  where,  how  or  why  it  has  its  beginnings  thus,  is, 
a  profound  scientific  mystery"  (Prof.  Kephart  in 
Microcosm). 

286.  "  Life  is  said  to  be  inseparable  from  the  proto- 
plasm, but  dormant  unless  excited  by  some  stimulant 
external  to  itself,  such  as  heat,  light,  electricity,  food, 
water  or  oxygen"  (Dr.  Mott  in  Microcosm). 

The  ovum  or  the  seed  is  the  seat  of  the  vitalized  germ. 


132      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Its   infant    food    is   all    that   is    visible  to  the  highest 
powers  of  the  tniscroscope. 

287.  Though  the  life  principle  cannot  be  discovered 
by  any  means  yet  known  to  man  we  know  that  it  is  the 
unseen    moving,    molding,  and  fashioning  cause  of  all 
organized  things.     The  life-force    manipulates    matter 
as  the  most  skillful  potter  manipulates  the  plastic  clay. 
"In  all  the  actions  peculiar  to  life-force  we  see    atoms 
uniting   to   form    cells,   cells  uniting  to  form   organs; 
these    uniting  to  form  organisms,  and  with  the  highest 
organisms  the  human." 

288.  By  life-force   is   meant  that  really    substantial 
life-principle  within    us  ;  though   invisible    and   intan- 
gible like  magnetic  rays,  it  moves,  directs,  and  controls 
all  the  multiplied  movements  of  the    millions    of   vital 
constructive  bioplasts  of  the  human  body,  and    on   this 
oneness  of  the  life-force  is  based  our  identity  down    to 
old  age.     This  life-force  that  moves,   directs,   and  con- 
trols the  vital  particles  and  organs  of  our  bodies  is  as  real 
substance   as    the   steam    that    moves    the  piston,    the 
water  that  turns  the  wheel,  or  the    spring    that   moves 
the  clock.     We  cannot  form  a  mental  concept,  or  idea, 
of  the  stearn,  the  water,  or  the  spring,  except  as  a  sub- 
stance ;   nor  can    we   of  the  life-force  as  the  cause  of 
motion  in   our   bodies.     Life-force  is,    in    its    highest 
sense,  the  source  of  all  forces,  of  all  action,  and   of   all 
organization.     Though    independent    of  matter,   it   is 
here  manifested  through  it;  and  must   therefore  be  an 
immaterial    substance,    and    belong   to  the  immaterial 
realm  of  Nature.     All  existence   implies    substance    in 
some  form,  each  kind  after  its  type-pattern.    Gen.  i.  21- 
25. 

289.  Life  is  an  active  motor-force  and  presides  over 


SUM  AN  LIFK  FORCti. 


fry  i 

LIFK  FORVK. 

- 


nutrition  and  organisms  ;  while  mind  or  instinct  directs 
and  governs  life-force.  The  former  takes  the  impres- 
sions made  on  the  material  sense-organs  and  conveys 
them  to  the  brain — the  seat  of  mind  ;  the  latter  inter- 
prets them  and  responds  accordingly. 

2QO.  Living  matter  is  continually  undergoing 
change — taking  in  new  mutter,  decomposing  it,  adding 
such  portions  to  itself  as  are  necessary  for  repairs  and 
development,  and  expelling  the  remainder — in  fact,  it 
is  perpetually  changing,  yet  preserving  its  identity. 
The  whole  body  is  said  to  change  about  once  every  year, 
and  some  parts  of  it,  as  the  heart  and  the  brain,  fre- 
quently within  that  period.  Mysterious  as  are  these 
constant  changes, we  ourselves  are  the  subjects  of  them. 

2QI.  What  mysterious  processes  in  the  digestion  of 
our  food,  in  the  separation  of  the  chyle,  in  the  circula- 
tion of  the  blood,  and  in  its  transformation  into  bones, 
ligaments,  tendons,  muscles,  membranes,  arteries, 
nerves,  tissues,  etc.  How  mysterious  the  phenomena  of 
the  intellect,  the  urnon  between  the  will  and  the  brain 
—between  matter  and  mind 

292.  Life  is  developed  and  sustained  by  what  ifc 
selects  and  appropriates  out  of  matter  ;  it  exists  with- 
out mind  ;  it  moves  within  certain  prescribed  lines  like 
a  machine  that  has  all  its  movements  fixed,  its  powers 
applied,  and  its  activities  producing  and  reproducing 
the  same  results.  It  has  no  power  in  itself  to  bring 
about,  control,  or  change  the  necessary  conditions  or 
surroundings  for  its  activities.  Not  so  with  mind.  It 
feeds  on  knowledge  acquired  through  the  sense-organs 
and  by  its  own  innate  action  ;  it  is  not  developed  by  life, 
nor  by  that  which  develops  life  ;  it  exercises  control 
over  both  life-force  and  matter  in  its  own  domain. 


134     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Mind  in  its  own  sphere  is  an  impelling,  directing,  con- 
trolling power  —  a  self-exerting  energy — capable  of 
originating,  directing,  and  controlling  action,  and 
differing  from  mere  life  as  much  as  man  differs  from  a 
machine. 

293.  To  the  physical  senses  life  is  only  known  in  its 
connection  with   matter,   or  by    its   effects.     It   alone 
recognizes   existence,    and     must   therefore   be   a   real 
entity. 

294.  With  respect  to  the  material  organization,  the 
involuntary  system  of  motion,  including  the  heart,  the 
lungs  and  the  general  circulatory   system,  is  the  bond 
of  organic  union  with  the  source  of  life.     The  rest  or 
repose   of  this  system   is  death.    Acts  xvii.   25  j  Psa. 
civ.  29. 

295.  Let  us  glance  at  the  high  estimate  placed  on 
the  life  of  man  in  Gen.  ix.  4-6  :    "  And  surely  your 
blood  of  your  lives  will  I  require — rather,  of  your  life- 
blood  will  I  require  an  account/5     Again,  in  Lev.  xvii. 
11,  "the  life  of  the  flesh  is  in  the  blood,"  and  "it  is  the 
blood  that  maketh  an  atonement  for  the  soul."     The 
life  of  the  sinner  was  forfeited,  and  the  scheme  of  re- 
demption required  that  his  mind  should  be  deeply  and 
constantly  impressed  with  this  lamentable   fact ;  and 
that  a  substitutionary  life  must  be  offered  up  if  his  life 
be  spared.     The  sinner  must  himself  bring  the  sacrifi- 
cial victim,   must  confess  his  sins  over  its  head,  and 
must  slay  the  animal  before  the  tabernacle  of  the  con- 
gregation ;  thus  must  he  be  taught  that  the  life-blood 
of  the  offering  was  taken  and  accepted,  in  the  stead  or 
place  of  his  own  *orfeited  life — for  he  was  already  dead 
in  law. 


HUMAN  LIFE  FORCE.  135 

296.  The   life-blood    of  the  sacrificial  victim    was  a 
material,    visible,    tangible    substance,    and     was    the 
vehicle  for  conveying  all  the  nutritive  elements  neces- 
sary to  sustain  the  life-force  in  the  material  organism, 
and  was  the  very  best,  if  not  tbe  only,  available   means 
by  which  a  deep  and  lasting  impression  could  be  pro- 
duced upon  the  mind  and  conscience  of  the  guilty  party 
through  the  material  sense-organs,  and,  thus  being  con- 
stantly brought  into  the  presence  of  death  inflicted   by 
his  own  hand,  he  would  have  constantly  placed   before 
his   eyes   the   fearful  nature   of   sin    and    the    appal- 
ling   penalty   thereof:  Rom.  vi.  53;   Ez.  xviii.  4,  20; 
I  Pet.  iii.  18. 

297.  The    life-principle,    being   immaterial,     conse- 
quently invisible   and  intangible,  could  not  aifect  the 
material    sense-organs ;    hence    the     life-blood     must 
flow,  must  be  visible  on  the  horns  of  the  altar,  and  be 
sprinkled    seven   times  before  the  Lord.     This  visible 
material  blood  of  the  animal  offering  aptlv    represented 
the  invisible,  immaterial   life-force  ;  and  both  typified 
the  Lamb  of  God  that  taketh  away  the  sin  of  the  world 
— the  great  sacrifice  of  infinite  dignity  and   worth — the 
God-Man — who  would,  in  the  fullness  of  time,  give  his 
own  life-blood  for  the  ransom   of  humanity  ;  for  with- 
out the  shedding  of  blood  there  is  no  remission   of   sin. 
Lev,  i.  1-6  ;  iv.  1-7;  Ez.  xxx.  10. 


136      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XXI. 

MIND    FORCE. 

298.  Mind-force    includes  animal,   human,   angelic, 
and  divine.     We   have  the  immaterial  and  substantial 
physical  forces,  as  sound,  light,  heat,   electricity,    mag- 
netism, gravitation,  cohesion,  and  chemisrn.     We  have 
also  a  higher  and  more  refined   order  of  invisible  and 
immaterial  substantial  entities,   as  life-force,    instinct, 
mind-force,  psychic  or  soul-force,  and   spirit-force. 

299.  Mind -force  rules  matter  so  far  as  it  can   acquire 
organic  union  with  it,  and  often  even  by  mere  mechani- 
cal relation  to  it ;  it  also  brings  vital-force  under  sub- 
jection, as  vital-force  compels  cohesive-force  to  do  its 
bidding.     Taking  up  its  residence  in   the  living  mass 
which  the  vital-force  has  organized  into  an  animal  form 
it  compels  it  to  move  bodily  hither  and  thither,  and    to 
accomplish  a  great  variety  of  mechanical    results,    of   a 
vastly  higher  order  than  mere  vital-force  can  possibly  do, 
as  illustrated  by  the  gigantic  engineering  works  of  man. 
This  intelligent,  voluntary  power  to  move  living  organic 
masses   of   matter   hither   and    thither  at  will  we  call 
mind-force. 

ANIMAL   MIND-FORCE. 

300.  The    difference    between    the     mind -force     in 
human  beings  and  the   mind-force   in  brutes  is    very 


ANIMAL  MJND  FORCE.  137 

great.  The  real  and  essential  difference  between  man 
and  the  lower  animals  is  not  confined  to  the  erect  posi- 
tion, beauty  of  form,  and  Godlike  countenance,  but 
mainly  consists  in  the  fact  that  the  lower  animals  re- 
ceive at  birth  their  specific  stores  of  knowledge  suited 
to  their  condition  and  surroundings  (without  the  capac- 
ity of  teaching  or  being  taught,  except  to  a  very  limited 
specific  extent),  thus  adapting  them  exclusively  to  this 
single  state  of  existence.  Not  so  with  the  human 
being  ;  it  receives  no  knowledge  at  birth — not  a  single 
idea  of  inherited  intelligence — but  an  unlimited  blank 
capacity  for  being  taught,  having  an  interior  organism 
capable  of  being  cultivated  and  expanded  to  eternity. 
This  alone  constitutes  a  wall  as  broad  as  the  earth  and 
as  high  as  the  heavens  between  the  mind-force  of  the 
man  and  the  mind-force  of  the  brute. 

301.  "  The  difference  between  man    and   all   lower 
animals  is  so  wide  it  cannot  be  measured — an  enormous 
gulf,  a  divergence  immeasurable  and  practically  infinite. 
Man  alone  employs  articulate  language;  he  alone  com- 
prehends himself;  he  alone  has   the  power  of  abstrac- 
tion;   he  alone  possesses   general  ideas;  and  he  alone 
believes  in  God  "  (Max  Miiller).     The  brute  lacks  the 
portion  of  brain  that  is  necessary  to  the  very  existence 
of  the  moral  faculty,  and  therefore  can  have  no  moral 
powers,  no  moral  sense  of  right  or  wrong,  no  ability  to 
discern  spiritual  and  eternal  things,  no  conception  of 
the  Divine  Being,  or  of  His  character  and  government, 
no  proper  conception,  and  no  knowledge  of  or  longings 
for  a  future  life  of  conscious  activity;  all  of  which  are 
realized  by  the  human  mind  in  a  very  superior  degree. 

302.  Eccle.  iii.  21:     "Who  knows  the  spirit  of  the 
beast   that   is  going   down   below  to  the  earth  ?"     It 


138      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

simply  states  a  fact;  that  the  spirit  of  the  beast  departs, 
goes  down,  but  to  what  place  it  does  not  say.  Hence, 
as  the  vital  and  mental  powers  of  the  lower  orders  of 
animals  are  as  truly  and  really  substantial  as  are  their 
bodies,  and  equally  indestructible,  we  conclude  that  the 
vital  and  mental  forces,  having  served  the  purposes  of 
their  manifestation  here,  must  at  once  return  at  the 
death  of  such  animals  to  that  particular  force-fountain 
from  which  the  vital  and  mental  powers  of  all  living 
creatures  must  originally  come.  Seasoning  from 
analogy,  we  may  justly  infer  that,  as  there  is  an  inex- 
haustible fountain  of  physical  forces,  as,  for  example, 
of  light,  heat,  and  electricity,  so  there  may  be  a  like 
fountain  of  animal,  vital  and  mental  forces,  from  which 
they  are  re-manifested  as  needed  in  the  animal  world. 
A  convenient  ascending  scale  offerees  is,  physical-forces, 
vital-forces,  emotional-forces,  mental-forces,  spirit- 
forces,  and  moral-forces.  These  forces  can  be  recog- 
nized or  realized  through  the  appropriate  physical 
sense,  or  normal  reason,  or  God-given  faith. 

HUMAN    MIND-FORCE. 

303.  Etymologically,  mind  is  the  principle  of  voli- 
tion, and  psyche — soul — the  principle  of  animation.  "I 
mean  to  go"  was  originally  "  I  mind  to  go."  Soul,  at 
first  identical  with  self,  is  from  sellan,  to  say,  the  faculty 
of  speech  being  its  special  characteristic.  Hence,  the 
spirit  residing  in  and  making  use  of  an  immaterial  organ- 
ism was  and  is  called  "soul,"  or  "  embodied  spirit." 
The  material  body  is  the  tightly  fitting  robe  of  the  soul 
II  Cor.  v.  2,  4),  and  is  shaped  by  it,  and  the  gleamings 
of  the  countenance  are  the  reflex  scintillations  of  the 
eoul  through  the  fleshy  veil.  I  understand  the  inbreath- 


HUMAN  MIND  FORGE.  139 

ing  of  the  breath  of  life  into  the  vitalized  organic  form 
of  Adam  to  consist  of  a  specific  portion  of  mental, 
spiritual,  and  moral  energy  in  pure,  self-conscious,  per- 
sonal form;  and  this  personal  spirit-form  in  the  Creator's 
image  as  His  representative,  took  up  its  residence  in 
an  organic  spirit-body  (I  Cor.  xv.  44)  from  which 
it  never  departs,  and  which  is  the  only  source  of  all 
that  is  transmitted  from  parent  to  child.  Doubtless, 
the  spirit  of  man  has  an  immaterial,  substantial,  per- 
sonal form  of  its  own,  inasmuch  as  it  was  made  in  the 
image  and  likeness  of  the  Infinite  God.  The  term 
"image"  naturally  implies  a  substantial  form  of  some 
kind,  and  the  term  "likeness*  as  naturally  expresses 
similarity  of  moral  qualities  inherent  in  that  form.  It 
is  reasonable  to  conclude  that  the  spirit  of  man  has  a 
refined,  immaterial,  organic  body  adapted  to  all  the 
spirit's  requirements  in  its  embodied  state  as  soul,  in 
any  sphere  in  which  it  may  be  during  its  endless  exist- 
ence— a  body  from  which  it  never  departs.  Hence  the 
spirit  clothed  with  this  refined,  immaterial,  but  substan- 
tial organism  constitutes  the  soul,  the  embodied  spirit, 
the  true  man,  the  '*  inward  man/'  of  which  Paul  speaks 
in  II  Cor.  iv.  16,  and  which  constructs  for  itself  a 
temporary  material  residence  during  its  period  of  pro- 
bation, from  which  it  departs  at  death.  This  view  is 
confirmed  by  the  Hebrew  term,  "mooth,"  to  die,  dis- 
solve, depart,  return,  Isa.  xxvi.  14.  How  expressive  ! 
the  animal  life-force,  or  cell-life  ceases;  the  union 
between  body  and  soul  is  dissolved;  the  soul  departs 
from  its  earthly  house,  II  Cor.  v.  1,  and  the  spirit 
returns  to  God  who  gave  it,  Eccl.  xii.  7;  Psa.  xxxi.  5. 
As  does  also  the  Greek  term,  ex-odos,  a  going  out,  a 
departure,  decease,  used  in  reference  to  the  death  of 
Christ,  Luke  ix.  31;  of  Peter  i.  15,  and  of  Joseph, 


140      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Heb.  xi.  22.  In  each  case  it  refers  to  the  departure 
of  the  self-conscious  personal  being  from  the  material 
body  of  flesh,  blood,  and  bone.  If  the  Bible  does  not 
teach  this  I  am  unable  to  understand  its  language. 

304.  The  inspired   writers  frequently  use  the  terms 
soul     and     spirit    interchangeably    to  designate     the 
entire  immaterial  part  of  man's  nature,  where  no  regard 
is  had  to  its  distinct  functions,  or  the  natural  action  of 
any  particular  power  or  faculty.     But  where  this  imma- 
terial substance    is    viewed  as   sentient     (perceiving), 
emotional,  living  being,  psyche,   commonly    rendered 
soul,  is  the  term  employed   to  designate  it;  but  when 
viewed    as   exercising   reason    and    the    moral   powers, 
pneuma,  or  spirit  is  used;  nevertheless,  with  respect  to 
the  scheme  of  redemption,  soul  and  spirit  are  practically 
identical. 

305.  We    must    not   forget   that   force  is  whatever 
causes   motion  in   matter   or  mind.     "All  motions  or 
phenomena  of  substances  or   entities   are  the  effect   or 
result  of  force  us   a   cause  ;  for  no  finite  entity,  or   real 
being,  can  move  itself  only  as  compelled  to  do  so   by   a 
force   external  to   and  above  itself."     For  illustration: 
"Men  and  beasts  are  but  living  engines,  moved   by    the 
force  of  vital  steam,  generated  by  the  force  of  vital  heat, 
and     governed    by    mental-force    as    the    controlling 
engineer.     A  great  portion  of  our  muscles  contract  and 
relax  in  obedience  to  our  wills.     What  the    engineer   is 
to  the  engine  so  the  mind-force  as  concentrated    in  the 
will  is  to  the  bodv  in  which  it    resides.    But   the   finite 

V 

mind,  the  governing  (not  the  propelling)  force  of  these 
vital  engines,  is  an  entity,  a  real,  substantial,  conscious, 
intelligent  being,  and  yet  it  cannot  move  or  act  only  as 
caused  to  do  so  by  a  force  behind  it.  What  is  this  force 


HUMAN  MIND  FORCE. 


that  moves  the  ^substantial  mental  powers  of  man  and 
beast,  converting  them  into  intelligence  ?  I  answer,  It 
is  a  force  from  the  Original  Fountain-head  —  God  him- 
self. Acts  xvii.  24-29;  Col.  i.  16,  17. 

306.  The  material  vital  organic  structure  of   man    is 
pervaded  by  a  number  of  substantial  and  distinct  forms 
of   force,    such   as  vital  or  cell-force,  life-force,  mind- 
force,  soul-force,  and  spirit-force,    though  these    terms 
are   frequently   used  interchangeably.     Indeed  man,  in 
his  probationary  state,  is  the  center  to  which   physical, 
mental,  spiritual,  Divine,  and  even  Satanic  forces   con- 
verge, as   the   rays  of  light  converge  to  a  focal  point. 
The  following,  with  many  other  passages,  sustain  this 
view  :  Gen.  vi.  3;  Ex.  xxviii.  3;  Judges  vi.  34;  II  Chron. 
xxxvi.  22;  Matt.  x.  1;  xii.  45;  Acts  ii.  17;  xiv.  14;  Rom. 
viii.  16;  Eph.  ii.  2;  vi.  12;  Matt.   iv.   1-11;  II  Cor.  xi. 
14;  James,  iv.  7. 

307.  The  constructive  and  assimilating   cell-force   in 
all  its  innumerable  centers  of  organic  activity  is  directed 
and  controlled  by  the  life-force. 

308.  The   nerves   are  to    mind-force  what  the  tele- 
graphic wire  is  to  electricity,  or  the  telephonic  wire   to 
sound  —  the  highways  of  travel.     Special   nerve    matter 
is  necessary  for  the  special  senses,  as  the  optic  nerve  in 
relation  to  light;  auditory  nerve  in  relation  to   sound  ; 
and  special  bruin  matter,  for  brain   organs   adapted   to 
certain  mental  functions,  as  memory,  calculation,  tune, 
etc. 

309.  The   mind    of  man   is   especially   adapted    for 
cultivation,  expansion,  development,    and   endless  pro- 
gress.    And   having  a   spiritual    nature,   pervaded    by 
religious  instincts,  and  animated  by  divinely  inwrought 
aspirations  after  something   higher,  nobler,  and  holier 


142     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

than  himself,  he  sighs  for  something  beyond  the  bounds 
of  time.  His  mind  can  clearly  and  satisfactorily  appre- 
hend the  great  truths  of  the  spiritual  world — truths 
perfectly  designed  and  adapted  to  the  religious  and 
spiritual  faculties  and  susceptibilities  of  the  human 
mind,  satisfying  the  hungry  and  thirsty  soul  in  its 
intuitive  longings  after  the  true,  the  beautiful,  and  the 
good — the  Infinite  Good.  All  these  facts  constitute  a 
title-deed  to  a  future  life,  and  a  guarantee  of  man's 
immortality. 

310.  But  what  is  that  mysterious  force  or   entity  we 
call  the  human  mind,  or  rather  soul,  in  which   inheres 
the  immaterial,    conscious,    intelligent   personality   of 
man?     I  reply,  It  cannot  be  defined.     It  can   only   be 
knowii  by  what  it  does — like  magnetism  and  gravitation, 
— by  its  modes  of  personal  motion  or  activities,  as  feel- 
ing, thinking,  perceiving,  reasoning,  judging,    willing, 
loving,  hating,  desiring,  believing,  etc.  As  to  its  nature, 
the  conscious  self  in   man  is   immaterial,    and  there- 
fore not  subject  to  the  laws  of  matter ;  it  is  substantial, 
and  therefore  has  a  spirit-form  peculiar   to   its  nature 
that  animates  the  soul-organism,  or   spirit-body,    called 
bv  Paul   the  "  inner    man" — the   subject  of  love,  joy, 
peace,   etc. — Eph.   iii.  16  ;  II  Cor,    iv.    16  ;   that   bore 
the   image   and    likeness,   mental,  moral,  spiritual,  and 
substantial,    of   Elohirn,   Gen.  i.   26  ;   termed   in   Acts 
xvii.    29,   the   offspring   of   God ;   and   in   Peter   i.  4; 
I    John     iii.   3,    9,  24,    that   which     partakes    of,    or 
shares  in,  the  Divine  nature. 

311.  The  Creator  breathed  out  of  himself  into  Adam 
the  spirit  of  lives  or   souls  ;   and    thus   as   the   Infinite 
Creator  was  the  primary  source  of  life  to  Adam  and  the 
race,  so  Adam  was  endowed  with  capabilities  of  becom- 


HUMAN  MIND  FORCE.  143 

ing,  in  a  secondary  sense,  the  source  of  life  to  all  his 
descendants,  Gen.  ii.  7.  Though  finite,  he  was  made 
in  the  image  and  likeness  of  God,  and  thus  he  bears  a 
like  finite  relation  to  God,  his  creative  Father,  that 
children  sustain  to  their  parents,  so  beautifully  expressed 
in  the  sublime  prayer  taught  by  our  Saviour:  "Our 
Father,  who  art  in  heaven/'  etc.  Matt.  vi.  9. 

312.  It  is  reasonable  to  suppose  that  as  the   Creator 
formed  the  body  of  Adam  out  of  the  dust  of  the  ground 
— gross  material    substance,  and    organized    and   vital- 
ized it  with  animal-life,  James  iv.  14,  so  he  formed   the 
spirit  of  man  out  of   refined,  immaterial  life-substance, 
organized  and   vitalized  it  with  pure  spirit-life,  that   it 
might  be  a  "  living  soul"  in  the  animated  material  body, 
And  that  the  personal  spirit-form,  endowed  with  reason, 
will,  affection,  moral     principle,   conscience,    religious 
instinct,  and  endless  existence,  was  constituted,  essen- 
tially, the  model  or  pattern    of   the  soul-body,  and   the 
soul-body,  in  like  matter,  the  model  or  pattern   of   the 
material   body — the  "outer    man"  that  fits  the  ""inner 
man"  like  a  closely  fitting  garment  in   which    it   must 
receive  its  education,  serve  its  period  of  probation,  and 
fit  itself  for   a  glorious  future  of  happiness  or  death, 
as  it  chooses  to  serve    God  or  the  devil.     Even   Acts  i. 
10,  11,  seems  to  confirm  this  view  of  the  human   form. 
As  an  illustration,  I  refer   to   the  vegetable  kingdom. 
A  grain  of  wheat,  for  instance,  has  the   vegetable    life- 
principle,  the  organized  germ  in  which   it  inheres,  and 
the  external  organized  covering. 

313.  If  the  form  of  the  human  body  here   be    not 
essentially  the  form  of  the  one  in  the  future  world, 
why  is  it    that    modest,  retiring   saints  are  sometimes 
before  their  departure,  and  while  all  their  senses  are  in 


144     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

a  natural  condition,  permitted  to  see  neavenly  visitants 
around  them,  essentially  human  in  appearance,  but 
transcendently  beautiful  ?  I  myself  have  been  present 
on  one  such  occasion,  when  the  lady,  a  few  hours  before 
her  death,felt  somewhat  distressed  that  her  friends  could 
not  behold  and  enjoy  with  her  the  exceedingly  beautiful 
and  glorious  angelic  forms  appearing  around  her.  Her 
deathbed  scene  marked  an  era  in  my  professional  life, 
the  remembrance  of  which  has  been  a  source  of  untold 
encouragement  amid  discouragements.  Her  last  words 
-I  am  going  to  be  forever  with  the  Lord — were  uttered 
in  tones  and  accents  that  I  never  heard  before,  nor 
since,  nor  ever  expect  to  hear  again  in  this  world.  If 
what  I  there  heard  from  the  mortal  lips  of  a  modest, 
retiring,  pious,  dying  mother  be  any  indication  of  the 
capabilities  of  immortal  vocal  powers,  it  may  assuredly 
be  said  :  That  the  mind  of  man  is  utterly  unable  to 
conceive  of  what  awaits  the  dying  Christian.  The  I  is 
the  soul,  the  personal  self,  the  man,  the  real  man,  the 
endlessly  enduring  man,  for  whom  the  blood  of  the  Son 
of  God  was  shed  to  redeem  from  sin  and  death. 

314.  This  view  of  the  future  human  form  is  in  har- 
mony with  all  we  know  of  the  higher  types  of  animated 
nature  with  respect  to  simplicity  of  design,  unity  of 
purpose,  and  perfection  of  adaptation.  As  the  complex 
nature  of  Adam  was  constituted,  and  invested  with 
delegated  powers  and  capabilities,  within  given  limits, 
to  continue  the  specific  characteristics  of  the  human 
race  to  the  end  of  its  probationary  career,  it  is  reason- 
able to  infer  that  its  essential  form  would  continue 
in  the  future,  and  that  such  indications  would  be  given 
in  the  Scriptures  as  we  find  in  the  case  of  Moses  and 
Elias,  Matt.  xvii.  2;  and  the  angels  at  the  tomb,  Luke 
xxiv.  4,  with  John  xx. 


SOUL  SENSES.  145 


CHAPTEE  XXIII. 

SOUL   SENSES. 

315.  In   Heb.    v.    14,    the   Greek    term    translated 
"  sense,"   is   aistheterion,  an  organ  of   perception,   to 
perceive  ;  an  internal  sense,  a  faculty  of  the  mind  for 
perceiving,  understanding,  and  judging.     This  sense  is 
very  materially  improved  by  constant  practice,  habitual 
use,  continued  intellectual  and  moral  exercise.     "  To 
discern"  is  from  diakrisis,  and   signifies  the  act  of  dis- 
cerning, of  distinguishing  :  and   in  I   Cor.  xii.  10,  the 
same    Greek  word  translated    "  discernings ''    signifies 
the  faculty  of  distinguishing  and  estimating. 

316.  Whatever  affects   our   physical   senses   is   sub- 
stantial, and  whatever  affects  our  soul-senses,  as  thought, 
conception,  idea,  etc.,  are  real  mental  objects.     What 
our  bodily  senses  are  to  the  understanding,  so  our  soul- 
senses  are    to   reason  and  faith.     Hence,   in  common 
language,  when  we  understand  a  thing  we  say  we  see 
it.     The  five  special  senses  of  the  material  organism  are 
avenues  or  organs  through  which  the  soul-force  mani- 
fests its  powers  and  becomes  acquainted  with  its  mate- 
rial surroundings,  and  from  which  the  understanding 
gathers  its  varied  treasures  of  knowledge,  designed  to 
lead  to  higher   views  of,  and  more  ennobling  feelings 
toward  the  Infinite  Creator,  and   purer  filial  affection 
toward  a  loving  and  long-suffering    Father.      As  the 


146      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

material  human  body  needs  proper  food  to  nourish, 
strengthen,  develop,  and  fit  it  for  the  fullest  activity  of 
mind -force  ;  so  does  the  mind  need  food  suited  to  its 
nature ;  and  whatever  elevates  it  nearer  to,  and 
renders  it  more  like  the  loving  and  holy  God,  in 
thoughts,  feelings,  purposes,  aspirations,  and  activities, 
constitutes  its  appropriate  food,  whether  gathered  from 
Nature  or  Revelation,  or  both. 

317.  We  generally  refer  to  the  bee  and  the  beaver  as 
examples  of  instinct;  to  the  horse  and  the  dog  as  ex- 
amples of  animal  mind  ;  but  to  man  as  having  intellect, 
mind,  soul,  and  spirit. 

318.  The  center  of  mind-force  is  the  brain,  and  that 
of  life-force,  in  all  probability,  the  medulla  ollongata 
at  the  base  of  the  brain,  while  the  center  of  vital  or  cell- 
force  is  the  heart.     The  brain  io  most  abundantly  sup- 
plied with  blood,  the  amount  sent  to  it  having  been 
estimated  as  high  as  one-fifth  of  that  contained  in  the 
whole  body. 

Vital  force  is  the  constructive  or  physiological  life- 
force  of  the  organism  ;  it  is  the  servant  of  the  life-force 
proper,  and  depends  upon  the  normal  blood  of  the  body 
for  its  activity,  and  is  intimately  related  to  electricity. 
While  the  superior  life-force  is  inherent  in  the  soul,  as 
applied  to  human  beings,  and  manifests  itself  in  mind. 
The  one  is  related  to  plastic  matter,  the  other  to  self- 
consciousness  and  thought. 

319.  The  brain  is  the  instrument  of  the  mind,  in- 
cluding the  dispositions  as  well    as   the  intellect.     It 
varies  in  different  races  both  in  size  and  weight.     The 
following  weights  are   in  ounces  :  Scotch,   50.0  ;  Ger- 
mans, 40.6  ;  English,  49.5  ;  French,  47.9;  Zulus,  47.5; 
Chinese,   47.2;    Italians,   46.9;    Hindoo,    45.1;    Gypsy; 


SOUL  SENSES.  147 

44.8;  Bushmen,  44.6;  Esquimaux,  43.9.  The  space 
occupied  by  the  brain  in  cubic  inches  is,  in  the  Anglo- 
Saxon,  105;  German,  105;  Negro,  96;  Ancient  Egyp- 
tian, 93;  Hottentot,  58;  Australian  native,  58.  In  all 
races  the  male  brain  is  ten  per  cent,  heavier  than  the 
female.  The  highest  class  of  apes  have  only  sixteen 
ounces  of  brain. 

320.  Man's  average  brain,  it  is  estimated,  consists  of 
three   hundred   million  of   nerve  cells,  of   which  over 
three  thousand  are  worn  out  and  removed  every  minute. 
If  this  be  so,  every  person,  under  ordinary  conditions, 
has  a  new  brain  about  every  sixty  days.     The  waste  is 
increased  by  excessive  labor,  want  of  sleep,  restlessness, 
anxiety  and  incessant  worry.     After  the  age  of  fifty  the 
brain  is  said  to  lose  an  ounce  every  ten  years.     To  keep 
it  in  a  healthy  condition  for  all  the  normal  activities  of 
the  mind  or  soul,  it  requires  a  large  amount  of  pure 
blood  constantly  passing  through   it.     To  furnish  this 
supply,  over  six  hundred  millions  of  minute  air  cells  in 
the  lungs  are  constantly  at  work,  by  night  and  by  day, 
eliminating  impurities  and  carrying  to  the  vital  princi- 
ple  electrized    oxygen.     The   united   surface   of   these 
lung  cells  is  estimated  at  fifteen  hundred  square  feet. 

321.  The  brain    is  made   up  of    nerve  fibers    which 
seem  to  originate  in  the  medulla   oblongaia   or  capital 
of  the  spinal  cord,  and  radiate  to  the  surface  of  the 
brain,   where   it   appears  as   gray  matter  ;    it   radiates 
something   like    the  cauliflower   which  grows  from  its 
stem  and  forms  a  mass  much  resembling  the  human 
brain. 

322.  The  amount  of  mental-force  does  not  depend 
upon  the  mere  size  of  the  brain  mass,  but  more  largely 
upon   the  fineness  of   its  texture,  its  density,  and  the 


148     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

length  of  its  fibers  ;  as  the  length,  the  size,  and  the 
quality  of  the  spokes  show  the  character  of  the  wheel. 
In  1820  many  anatomists  stoutly  denied  the  fibrous 
nature  of  the  brain,  but  now  all  anatomists  teach  it. 
Though  the  human  mind-force  is  a  unity — one  imma- 
terial spiritual  substance — it  has,  what  is  called  for 
convenience,  many  faculties  or  powers,  and  the  pre- 
sumption is  that  each  faculty  and  propensity  has  its 
special  organ  in  the  brain,  as  each  function  of  the  body 
has  its  specific  organ  adapted  thereto  ;  as,  the  eye  to 
light,  the  ear  to  sound,  and  the  olfactory  nerve  to  odor, 
and  so  of  the  other  organs. 

323.  If  this  were  not  so  each  person  would  exhibit  the 
same  amount  of  mind-force  on  all  subjects,  as,  math- 
ematics, mechanism,  music,  drawing,  painting,  memory, 
courage,  etc.,  which  is  far  from  being  the  case.  The 
same  is  true  of  the  special  senses,  as,  the  organ  of 
seeing,  of  smelling,  of  hearing,  of  tasting  and  of  feeling 
which  are  varied  in  the  same  person  ;  these  powers 
being  each  dependent  on  different  organs.  These  facts 
seem  to  be  clearly  indicated  in  I  Cor.  xii.  Even  the 
one  entitative  life-principle  in  each  person — the  soul 
itself  is  but  an  organ  receptive  of  higher  forces  more 
vital  than  itself.  "  For  it  is  God  who  holdeth  our  soul 
in  life,"  Psa.  Ixvi.  9;  "for  with  Thee  (God)  is  the 
fountain  of  life/'  alluding  to  waters  constantly  flowing 
from  a  fountain,  so  does  the  life-force  constantly  flow 
from  God.  Psa.  xxxvi.  9;  civ.  29. 

By  the  materialistic  scientist  we  find  a  confusion  in 
the  use  of  the  words  mind  and  brain  which  we  all  do 
well  to  avoid.  In  order  to  support  their  false  and 
atheistic  scientific  theories  they  purposely  use  the  terms 
synonymously  and  make  "no  distinction  between  them. 


MIND  FORCE.  149 

The  brain  is  simply  the  physical  organ  through  which 
the  immaterial  but  real  mind-force  acts.  We  find  a 
dmilar  analogy  throughout  the  realm  of  nature. 
Gravitation  only  acts  through  two  material  conditions; 
light  and  sound  need  physical  structures  through  which 
to  manifest  their  natures,  but  no  person  would  think  of 
confusing  terms  so  as  to  make  the  falling  stone  synony- 
mous with  gravitation,  or  the  sonorous  bell  or  radiant 
carbons  synonymous  with  sound  or  light. 

MI^D   FOOD. 

324.  As  the  blood  vessels  are  specially  adapted  for 
carrying  food  to  the  vital  principle,  so  the  nerves,  like 
tramways,  are  adapted  for  carrying  food  messages  to  the 
mind.  For  illustration,  we  will  take  the  special  senses 
in  order,  beginning  at  the  lowest,  the  sense  of  touch. 
It  is  adapted  to  the  actual  contact  of  solid  bodies  to 
produce  the  tactile  sensation;  the  sense  of  taste  is 
adapted  to  the  actual  contact  of  bodies  having  the  prop- 
erties of  sweet,  sour,  bitter,  etc.,  to  produce  the  per- 
ception of  taste;  the  nasal  membrane  and  olfactory 
nerve  are  adapted  to  the  actual  contact  of  odor  to  pro- 
duce the  sensation  of  smell;  the  auditory  nerve  is  sen- 
sitive only  to  the  substantial  contact  of  sound;  and  the 
optic  nerve  is  sensitive  only  to  the  substantial  contact 
of  light.  So  of  all  the  special  senses.  The  nerves  of 
each  sense,  in  connection  with  those  of  animal  percep- 
tion, are  adapted  to  feel  the  properties  of  objects  appro- 
priate to  each  sense-organ  as  stimuli,  and  thus  produce 
the  perception  appropriate  to  each  sense.  Each  sense 
must  have  substantial  contact  with  its  proper  object  to 
excite  it  into  proper  action.  Light  cannot  produce  the 
effects  of  sound,  nor  sound  those  of  odor,  etc.  These 


1 50      SUBSTANTIAL  CHRISTIAN  PH1LOSOPH  T. 

and  other  so-called  laws  of  nature  are  but  the   expres- 
sions of  the  will-force  of  the  Infinite  Creator. 

325.  The    will-power,    which     is     applied     mental 
energy,  is  as  wonderful  as  it  is  mysterious  even  in  man. 
Dr.  Bnchheister  has  carefully    calculated   that   a   man 
weighing   one   hundred    and    sixty-eight   pounds,  who 
ascends  a  mountain  seven  thousand  feet  high,  actually 
expends  a  will-force  in  connection  with  physical  energy 
equal  to  lifting  one  million  one  hundred  and  seventy-six 
thousand  pounds  one  foot  high.     Compare  this  with  a 
vast  army   in  fierce  conflict   all   directed  by  one   will- 
power. 

326.  Mind-force  is  concentrated  in,  and  directed  by, 
the  will,  and  though  immaterial,  intangible,  and    invis- 
ible, it  is  nevertheless   a   substantial  spirit-force  that 
rivals   the   speed  of   electricity.     Many    thousands    of 
miles  are  traveled  by   thought-forcB    in   an    instant   of 
time.     By    what    means  do  we,  during  the   hours   of 
sleep  or  rest  of  the  brain  organs,  visit   far   distant   re- 
gions of  the  globe,  personally  known  to  us,  and    behold 
with  lifelike  vividness,  the  places,  persons,  and   scenes 
familiar  to  us  in  former  times,  and  intensely  enjoy   the 
company  of  friends  dear  to  us,  and  highly  prized  in  by- 
gone days. 

327.  One  of  the  grandest  manifestations  of   mental- 
force,  or  rather  power,  being  applied   mental-energy,  is 
the  measuring,  weighing,  and  analyzing  of  the  far  dis- 
tant telescopic  orbs  of  light;  and  where  telescopic  reason 
finds    its    limits,  it    snatches   up    faith,     the    higher 
reason,    and,    in    regions    yet    immeasurably    beyond, 
gazes    upon    Deity  encircled  in   all  the   glory  of  His 
sublime     nature,  and    there,   reverently  bowing   before 
Him,  exclaims — "  The  heavens  declare  thy   glory,   and 


MIND  FOOD.  151 

the  firmament  showeth  thy  handiwork;"  "For  thy  in- 
visible things  since  the  creation  of  the  world  are  clearly 
seen,  being  perceived  through  the  things  that  are  made, 
even  thy  everlasting  power  and  divinity."  Psa.  xix.  1; 
Rom.  i.  20. 

We  are  now,  I  hope,  prepared   to  profitably  consider 
spiritual-force  in  relation  to  moral  character. 


152      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XXIV. 

SPIRIT   FORCE. 

328.  We  must  remember  that  force  is  that  substan- 
tial agent  that  produces  or  causes  change  in  some  other 
Bubstance,  material,   immaterial,   or  spiritual.      Spirit- 
life  is  the  highest  form  of  force  known  to  us,  and  will 
never  cease  its  activity. 

329.  The  Deity  is  the  personal  embodiment  of  pure 
life,   pure   mind,   and  pure  spirit  ;  and,  for  myself,  I 
cannot  doubt  that  the  Scriptures  justify  us  in  believing 
that,  in  connection  with  these,  he  possesses   an  organ- 
ized immaterial  form,  glorious  beyond  all  finite  concep- 
tion, and  yet  so  similar   to  the   bodies  of   the  glorified 
saints  that  he  is  abundantly  justified  in  calling  himself 
"  Our   Father."     He    possesses   within    himself    these 
forces  to  an   immeasurable  extent   and  infinite  perfec- 
tion.    "For  He   upholdeth  all  things  by  the  word  of 
His  power" — applied  energy.    "  In  him  we  live  and  move 
and  have  our  being,"  asiish  live  in  the  water,  and  birds 
live  in  the  atmosphere.     Indeed  we  are  encompassed  by 
him  as  matter  is  encompassed  by  gravitation.    Ileb.  i.  3; 
Acts  xvii.  28. 

330.  The  finite  spirit-force  in   man  is  in  nature  so 
like  the  infinite  spirit-force  of  God  that  the  regenerated 
soul  is  said   to  partake  of  the   Divine  Nature;  and  it 
moves  the  "  inner  man"  as  the  mind  moves  the  "  outer 
man,"  and  adds  to  the  mental  nature  the  higher  element 


SPIRIT  FORCE.  153 

of  a  rational  and  moral  power,  rendering  man  a  respon- 
sible and  an  accountable  personality,  in  which  reason, 
will,  conscience  and  a  moral  faculty  inhere  ;  the  latter 
giving  birth  to  feelings  of  obligation  that  right  ought 
to  be  done,  and  wrong  ought  not  to  be  done  ;  that 
virtue  is  right  and  vice  is  wrong  ;  and  directly  points 
to  a  divine  moral  standard  by  which  all  our  words, 
thoughts,  feelings,  intentions  and  actions  will  be  judged. 
This  sense  of  moral  obligation  pervades  every  moral  and 
accountable  being.  The  feeling  that  we  ought  to  do 
right  and  ought  not  to  do  wrong  implies  an  infinite 
moral  Governor  at  the  back  of  it,  who  is  the  great 
Original  Fountain  of  the  moral  and  spiritual  force  that 
pervades  and  directs  every  moral  subject  of  his  govern- 
ment? as  magnetism  pervades  and  directs  the  magnet. 
A  man  may  sever  life  from  the  body  but  he  cannot  sever 
the  sense  of  obligation  from  the  soul ;  it  is  as  omni- 
present in  the  soul  as  the  Creator  is  omnipresent  with 
humanity.  Indeed  it  is  the  effect  of  the  ever  present 
moral  and  spiritual  will-force  of  the  infinite  God  acting 
on  the  soul,  urging  it  to  its  highest  duty,  and  like  an 
invisible,  but  mysterious  cable  binding  it  to  a  future 
tribunal,  where  it  must  listen  to  an  impartial  verdict 
according  as  it  has  acted  a  loyal  or  disloyal  part  here. 

331.  These  four  forms  of  force  combined,  namely, 
vital-force,    mental-force,   moral-force  and  spirit-force, 
are  capable  of  lifting  humanity  above   material  condi- 
tions,  and    by  the   very  careful   training   they  give  it 
during  its  period  of  probation,  prepare  and  qualify  it 
for  a  realm  of  perpetual  activity  and  advancement  in 
wisdom,  loving    service    and    enjoyment,   beyond    the 
bounds  of  mortality. 

332.  There     are     two     distinguished     antagonistic 


154      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

spiritual  personalities — one  infinite  and  the  other  finite 
— eacli  the  possessor  of  spiritual  energy  and  power,  and 
who  are  constantly  and  energetically  at  work  in  man's 
probationary  domain,  and  have  him  for  their  special 
object — one  impelled  by  love  to  save,  the  other  by  bitter 
hate  to  destroy,  John  iii.  16,  17  ;  xiii.  8  ;  I  Pet.  v.  8  ; 
Eph.  vi.  11  ;  Luke  iv.  2.  That  we  may  have  definite 
ideas  of  these  persons  and  their  respective  influence  on 
mankind  let  us  appeal  to  Divine  Revelation  as  our  un- 
erring guide. 

333.  In  Rom.  i.  16,  Paul  speaks  of  the  Gospel  of 
Christ  being  the  power  (dunamis)  of  God.  This  is 
confirmed  and  explained  in  John  vi.  63  :  "  The  words 
that  I  speak  unto  you,  they  are  spirit  (pneuma),  a 
spirit,  a  life-principle.  Zo-e,  life,  deliverance  from  the 
proper  penalty  of  sin:  that  is,  the  Divine  meaning  of 
the  Saviour's  words  is  the  medium  through  which  the 
Holy  Spirit  by  his  energy  imparts  a  Divine  spiritual 
life  to  the  soul,  called  a  "spiritual  creation,"  "a  new 
creature/'  II  Cor.  v.  17  ;  Jas.  i.  18  ;  John  iii.  5,  6. 
In  other  words,  Gospel  truth  correctly  understood, 
John  vii.  17  ;  viii.  32  ;  xvii.  17,  19  ;  heartily  received, 
Acts  viii.  37;  Rom.  x.  10  ;  Acts  xxviii.  27;  II  Thess. 
ii.  10  ;  trustingly  believed,  John  iii.  15,  16,  18,  36  ;  v. 
24  ;  Rom.  i.  16,  17  ;  and  lovingly  obeyed,  John  xiv.  15, 
21,  24,  is  that  through  which  spiritual  life  is  imparted 
to  the  soul,  previously  dead  in  sin,  and  liable  to  soul 
death  ;  II  Cor.  iii.  6.  In  II  Cor.  xii.  9,  Paul  says  : 
"Most  gladly  therefore  will  I  rather  glory  in  my  weak- 
ness, that  the  strength  (dunamis)  may  rest  upon  or 
cover  me."  The  Greek  verb  episkenoo,  properly,  to 
live  in  a  tent ;  to  inhabit,  dwell  in  ;  hence,  figuratively, 
to  remain  in,  to  abide  upon  ;  the  prominent  ideas  are 


!    f 

SPIRIT  FORCE.  155 

that  the  invisible  spiritual  energies  of  Christ  would 
pervade  and  encompass  him  for  physical  protection, 
official  guidance,  evangelical  success,  and  mental, 
moral,  and  spiritual  advancement  in  the  Divine  life. 
In  Rom.  xv.  13,  the  apostle  prays  that  the  Christians 
"may  abound  in  hope,  and  in  the  power  (dunamis)  of 
the  Holy  Spirit.  That  is,  they  should  so  live  that  they 
would  be  pure,  zealous,  and  shining  examples  of  con- 
sistent followers  of  the  Lord  Jesus  Christ,  and  thereby 
become  instrumental  mediums  of  those  enlightening, 
converting,  and  sanctifying  energies  of  the  Holy  Spirit, 
Matt.  v.  16  ;  James  v.  19,  20.  Again,  in  Acts  i.  8, 
Jesus  said  to  his  disciples  :  "  Ye  shall  receive  power 
(dunamis),  when  the  Holy  Spirit  is  come  upon  you." 
The  term  rendered  "receive"  means  to  take,  to  take  up,  to 
take  into  the  hand;  figuratively,  to  give  mental  reception 
to,  to  be  the  recipient  of ;  hence  to  be  the  recipient  of 
mental,  moral,  spiritual  and  miraculous  energy,  includ- 
ing ecclesiastical  authority,  John  xvi.  13  ;  Matt.  xvi. 
19 ;  xviii.  18.  The  apostolical  qualifications  were 
about  three  years'  special  mental,  moral,  and  religious 
training  by  the  Redeemer,  and  then  the  loving  reception 
of  the  Holy  Spirit  into  the  soul  as  a  permanent  residential 
teacher,  guide,  and  comforter,  accompanied  by  all 
necessary  energy  and  authority.  The  Greek  word 
rendered  power  in  this  verse  is  different  from  that  in 
the  preceding  one.  Exousia,  means  God  the  Father's 
authority  over  all  times  and  seasons  with  respect  to  the 
period  of  human  probation  ;  dunamis,  in  this  case,  is 
limited  to  the  necessary  qualifications  and  requirements 
of  the  apostles  as  special  commissioners  of  the  Divine 
Head  of  the  Church  to  the  utmost  limits  of  humanity. 

v    •* 

and  specially  embraces  physical,  mental,  moral,  spiritual, 


156      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

miraculous  energy,  including  governing  authority  of 
which  the  Holy  Spirit  was  constituted  the  medium,  and 
of  which  the  Trinity  in  Unity  is  the  infinite  fountain. 

334.  The  giving  of  the   law    was   the   birth   of   the 
Hebrew  nation;  and   the    Pentecostal    descent   of   the 
Holy  Spirit,  accompanied  by  a  sound  from  heaven  as  of 
the  rushing  of  a  mighty  wind,  and  of  tongues   parting 
asunder,  like  as  of  fire — was  the  birthday  of  the  Chris- 
tian   church.     Both  were   the   opening   of   the    flood- 
gates  of  the   long   pent-up   compassionate    energy   of 
God  the  Father,  intensified  by  Divine  love,  John  iii.  16, 
that  should  spread  out   until   the   entire   human  race 
should  be  enriched  by  the  overflow,  Matt,  xxviii.  19,  20. 

335.  The    "breathing"  of   Elohim   into  the  face  of 
Adam  was  a  symbol  of  the  imparting  of  that  substantial, 
immaterial,  invisible  spirit-form  in  which  was  reflected 
the  Divine  image  and  likeness,  to  the  "  inner  man" 
the  interior  real  man,  the  true  Adam.     This  breathing 
indicated  that  the  invisible  physical  atmospheric-force 
was  not  only  an  evidence  of,  but  was  subjected   to,  and 
largely  controlled  by,  a  higher  invisible,  intangible,  and 
substantial  vital  force;  and  these  symbolic,    representa- 
tive forces   clearly   pointed    to   the   divinely   imparted 
spirit-force,  whose  holy   activity    manifested    the   God- 
like personality  within,  Gen.  ii.  7.     In  the   Pentecostal 
descent,  the  mighty  rushing  wind  symbolically  repre- 
sents the  extraordinary  impartation  of  Divine  energy — 
that  Divine  power  with  which   they  were  apostolically 
endowed  from  on   high,  Acts  i.  8.     "Tongues  parting 
asunder,  like  as  of  fire;"  fire  is  the  symbol  of  Deity  as 
the  fountain  of  light  and  knowledge,  and  of  mental  and 
spiritual  illumination  ;  and  heat  that  purifies  what  is 
most    precious,   and    consumes  what    is  worthless ;    it 


SPIRIT  FORGE.  157 

represents  a  purifying  force  by  which  the  child  of  God 
may  be  changed  from  spiritual  character  unto  spiritual 
character,  even  as  by  the  Spirit  of  the  Lord,  II  Cor.  iii. 
18.  And  tongues  parting  asunder,  symbolically  repre- 
sents articulate  vocal  sounds — signs  and  signals  of  intel- 
ligence and  affection — that  would  be  vehicles  of  the 
Gospel-life  force,  John  vi.  63,  to  the  outer  circle  of 
Adam's  sin-cursed  race,  Mark  xvi.  15.  Thus  the  Divine 
spiritual  energy  applied  by  the  Holy  Spirit  to  the  souls 
of  men  through  the  Gospel  of  Christ  would  become  an 
enlightening,  converting  and  sanctifying  energy  in 
personal  experience,  a  constraining  spiritual  force  to 
individual  activity,  and  to  carry  or  send,  at  any  sacri- 
fice, like  blessings  to  humanity  in  regions  yet  beyond 
its  possessors,  II  Cor.  v.  14. 

336.  The  extraordinary  miraculous  energy  imparted 
to  the  apostles,  seems  to  have  been  directed  and  con- 
trolled, to  some  extent  at  least,  by  sanctified  human 
wills  in  perfect  and  joyous  harmony  with  the  Holy  Will 
of  the  Infinite  Head  of  the  Christian  church.  Even 
the  ordinary  impartation  of  this  spiritual  energy,  when 
heartily  welcomed  by,  and  resident  in,  a  human  soul, 
often  becomes  to  its  possessor  a  tremendous  power  for 
good.  In  the  case  of  Elijah,  the  idolatrous  legions,  in 
the  presence  of  its  manifestation,  cried  out,  "The  Lord 
he  is  the  God  !"  With  respect  to  Daniel,  the  vast  Baby- 
lonian heathen  empire  confessed  its  Divine  supremacy. 
Luther  was  a  wonderful  medium  of  this  Divine  energy, 
and  he  so  centered  it  upon  the  great  scarlet  whore 
seated  on  the  seven  hills  that  she  gnashed  her  teeth  like 
a  hungry  tiger  deprived  of  its  prey,  because  she  could 
not  destroy  it.  What  led  the  British  Queen  Mary  to 
quail  before  Knox,  the  courageous  reformer,  and  fear 


158     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

him  more  than  a  hostile  army  ?  It  was  the  Divine 
energy  that  responded  to  his  faithful  prayers.  Better 
trifle  with  an  electric-light  wire  than  with  it.  For  a 
like  reason,  in  the  case  of  Bimyan,  the  Bedford  authori- 
ties retired  from  the  conflict  in  shame  and  disgrace. 


SPIRIT  FORCE.  159 


CHAPTER  XXV. 

SPIRIT   FORCE. 

337.  If  the  Christian  church  would  only  accept  the 
doctrines,  precepts,  and  examples  of  Jesus  Christ  as  a 
perfect  standard  of  Christianity,  and  each  member 
would  daily  embody  them  in  thought,  purpose,  feeling, 
action,  and  aspiration,  how  soon  would  it  rise  to  the 
highest  plane  of  moral  power,  spiritual  excellence,  and 
Paul-like  zeal,  and  its  march  would  be  signaled  by  a 
continuous  shout  of  victory,  until  the  kingdoms  of  this 
world  would  become  the  kingdoms  of  our  God  and  of 
his  Christ.  Then  would  the  great  floodgates  of  iniq- 
uity be  closed,  and  the  gushing  fountains  thereof  be 
dried  up  ;  then  the  death  requiem  of  drunkards  would 
cease,  the  plaintive  wailing  of  heart-stricken  widows 
would  be  hushed,  the  scalding  tears  of  orphans  would 
scarcely  flow,  and  the  hallelujahs  of  Zion  would  be  long 
and  loud.  This  Divine  energy  is  the  strength,  purity, 
and  glory  of  the  church  :  without  this,  it  is  only  fit  for 
divine  cremation.  A  church  without  the  indwelling 
of  the  Holy  Spirit  is  a  Godless  church,  and  is  like  a 
majestic  ship  broken  from  its  moorings,  and  drifting 
before  the  winds  of  human  self-will,  the  storms  of 
passion,  and  blind  selfishness,  to  be  inevitably 
wrecked  on  the  rocks  of  unbelief,  self-sufficiency,  and 
atheism. 

338.  In  Rom.  xv.  13,  the  apostle  prays  that  the  Chris- 


160     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

tians  may  abound  in  hope,  and  in  "  the  power  (duna- 
mis)  of  the  Holy  Spirit."  The  "  power  *'  here  spoken  of 
is  a  Divine  gift  of  moral  and  spiritual  energy  that  gives 
birth  to  lively  trust,  high  expectation,  courage  in  meet- 
ing opposition,  perseverance  in  overcoming  difficulties, 
and  patience  in  enduring  trials  and  afflictions. 

339.  It  is  opposed  to  doubt,  to  fearfulnesa  manifested 
in  timidity  or  cowardice,  and  impatience  which  are  often 
exhibited  in  shrinking  from  or  declining  difficult  or 
dangerous  service  in  the  Lord's  cause,  as  in  the  case 
of  the  friends  of  Paul  respecting  his  going  to  Jerusa- 
lem, and  those  of  Luther  dissuading  him  from  going 
to  Worms.  In  Eph.  iii.  20,  the  true  Christian  is  rep- 
resented as  the  recipient  and  instrument  of  Divine 
energy  :  "Now  unto  him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according 
to  the  power  (d&namis)  that  worketh  in  us  :"  "  work- 
eth  "  is  from  energeo.  to  effect ;  to  communicate  energy 
and  efficiency  ;  as  a  participle,  as  here,  energy  in 
action,  efficiently  moving  all  the  powers  of  the  soul  ; 
and  as  the  soul  is  of  such  a  nature  that  it  cannot  be 
killed  by  material  instruments,  nor  by  any  human 
means,  Matt.  x.  28  ;  it  follows  that  the  energy  so 
active  within  the  soul  must,  like  it,  be  invisible,  imma- 
terial, and  spiritual,  and  superior  to  it,  as  magnetism 
is  superior  to  the  magnet  which  it  pervades,  or  the 
life-principle  is  superior  to  the  material  body  it  animates. 
It  must  therefore  be  an  invisible,  immaterial,  spiritual 
personal  energy  guided  by  intelligence  and  design,  and 
operating  in  and  through  true  Christians  for  the 
accomplishment  of  the  grand  purpose  of  God  respecting 
the  salvation  of  sinners  for  whom  Christ  died.  Again, 
Paul  desires  that  the  Ephesians,  iii.  16,  should  "  be 


SPIRIT  FORCE.  161 

strengthened  with  power  (dtinamid)  through  his  Spirit 
in  the  inward  man."  "  Strengthen  "  is  from  krataioo, 
to  grow  strong,  constantly  acquire  new  power  ;  i.  e.  in- 
crease in  Christian  knowledge,  in  clearer  conceptions  of 
Divine  truth,  and  in  firmer  convictions  regarding  the 
reality  of  the  unseen,  and  in  deeper  personal  experience 
of  the  abounding  riches  of  Divine  grace,  Heb.  vi.  1, 11. 
340.  This  mental,  moral  and  spiritual  development 
of  the  interior  man — the  soul — through  the  constant 
inflowing  of  the  energy  of  the  Holy  Spirit  to  co-operate 
with  the  loving,  obedient  efforts  of  the  possessor,  in 
order  that  Christ  may  dwell  in  the  heart,  that  the  soul 
may  be  rooted  and  grounded  in  love,  that  it  may  under- 
stand more  and  more  of  the  inexhaustible  nature, 
extent,  richness,  and  fullness  of  Christ's  love  until  it 
realizes  all  the  fullness  of  God  the  Father.  Every 
Christian  should  through  loving  and  believing  co- 
operation with  the  Holy  Spirit  be  so  filled  with  Divine 
light,  truth,  love,  holiness,  and  bliss,  as  to  become,  in 
his  finite  nature,  like  him,  and  shine  in  the  glory  of 
the  Divine  image  even  here,  preparatory  to  the  greater 
glory  that  awaits  him.  To  do  this,  the  gifts  of  thought, 
of  speech,  and  activity  must  be  sanctified  and  trained 
for  usefulness  in  the  Master's  service  :  also  the  personal 
graces,  such  as  become,  not  a  fashionable  dude,  but  a 
Christian  lady  and  gentleman  ;  and  let  these  be 
crowned  with  a  holy  life  within  ;  this  will  surely  be  the 
result  of  personal  co-operation  with  the  sanctifying, 
efficacious  activity  of  the  Divine  energy  constantly 
flowing  into  the  soul,  Eph.  iii.  7. 

341.  This  spiritual  force  emanating  from  the  Holy 
Spirit  as  an  inexhaustible  fountain,  is  properly  termed 
energy,  and  as  moving  the  soul  to  activity  it  is  termed 


162      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

power,  Rom.  xv.  13-19.  Hence  Paul  was  pressed 
(sunexo)  in  spirit  ;  literally,  held  together,  held  fast 
as  a  prisoner  ;  figuratively,  he  was  mentally  distressed 
on  account  of  the  moral  and  spiritual  condition  of  the 
Jews,  his  mind  and  heart  were  painfully  affected 
through  an  anxiety  to  preach  the  Gospel  to  them.  As 
powerful  constraint  acted  on  the  body,  so  the  spiritual 
condition  of  his  people  acted  upon  his  mind.  In  II  Cor. 
iii.  6,  8,  the  Spirit  giveth  life  through  a  knowledge  of 
the  design,  the  end,  and  the  meaning  of  the  Gospel  ; 
which  is  emphatically  "a  spiritual  dispensation,  ad- 
ministered by  the  Holy  Spirit,  giving  life  to  the  soul — 
the  inner  man."  These,  and  many  other  passages,  ex- 
press the  spirit-force  that  is  ever  active,  influencing, 
purifying  and  directing  all  the  highest  functions  oi 
mind  and  spirit  with  respect  to  moral  and  spiritual  re- 
lations sustained  to  humanity  and  divinity,  to  the  herq 
and  the  hereafter.  The  first  God  ward  thought,  the 
first  penitential  tear,  the  first  Christward  sigh,  the  first 
broken  accents  of  prayer,  are  evidences  of  the  presence 
and  activity  of  the  energy  of  the  Spirit,  as  much  so  as 
when  Paul  exclaimed — "I  have  fought  the  good  fight," 
etc. — "  Thanks  be  unto  God  who  giveth  us  the  victory," 
etc.  Wherever  the  Holy  Spirit  acts  he  is  ;  and  where 
he  is,  he  exerts  his  spirit-energy  for  the  good  of  fallen 
man.  "  Because  I  live,  ye  may  live  also  ;  but  without 
me  ye  can  do  nothing" — are  perfectly  helpless  and 
hopeless. 

342.  Let  us  look  for  a  few  moments  at  John  i.  4,  and 
vi.63.  Here  Christ  is  set  forth  as  the  fountain  of  all  life- 
force,  especially  moral  and  spiritual — the  crowning  glory 
of  human  creation  and  redemption.  And  this  life-force 
is  the  means  of  mental  illumination,  and  spiritual 


SPIRIT  FOKCE.  163 

knowledge  to  men.  In  the  latter  passage,  the  words 
of  Christ  "are  spirit  and  they  are  life  ;"  that  is,  they 
are  the  medium  of  the  Divine  ideas  and  of  the  Divine 
Spirit-force  that  quickens  the  dead  soul  into  spiritual 
life.  What  the  telephone  wire  is  to  sound  the  mean- 
ing of  Chirst's  words  are  to  the  causes  of  spiritual  life 
— the  Divinely  appointed  and  conditioned  medium. 
God  is  the  inexhaustible  source  and  ever-flowing  foun- 
tain of  both  spiritual  light  and  life.  And  when  the 
spiritual  meaning  of  God's  message  to  man  is  cor- 
rectly understood,  believingly  received,  and  lovingly 
obeyed,  it  results  always  in  spiritual  life  and  vital  union 
to  Christ.  What  the  body  is  to  the  soul,  so  the  verbal 
word  is  to  the  spiritual  meaning  which  it  embodies. 
What  natural  light  is  to  the  bodily  eye,  so  spiritual 
truth  is  to  the  human  spirit.  What  animal  life  is  to 
the  material  body,  so  spiritual  life  is  to  the  soul.  The 
immaterial  and  intangible  natural  light-force  beauti- 
fully represents  that  higher  spiritual  light-force  only 
recognized  by  the  spirit- vision  ;  for  God  is  only  visible 
in  his  own  light.  To  expect  to  see  God  in  his  word 
without  the  aid  of  the  Holy  Spirit  is  as  wise  as  to  ex- 
pect to  see  the  telescopic  stars  without  removing  the 
cap  from  the  instrument ! 

343.  When  the  Divine  spirit-force  of  which  the  Holy 
Spirit  is  the  channel  between  the  Father  and  the  sinner 
is  cordially  welcomed  into  the  soul,  it  imparts  a  spirit- 
ual vitality,  Phil.  ii.  13  ;  Eph.  ii.  1,  5  ;  Col.  ii.  13  ; 
its  spiritual  organs  and  functions  starts  into  new  activ- 
ity, and  are  purified,  expanded,  elevated,  invigorated, 
and  refined  ;  its  faith-vision  immediately  recognizes 
more  distinctly  its  relations,  obligations,  responsibility, 
and  accountability,  and  perceives  them  invested  with 


164     SUBSTANTIAL  CtlHlSTIAtt  PHILOSOPHY. 

momentous  importance  ;  and  beholds  with  exalted  in- 
terest the  nature,  character,  forbearance,  long-suffering, 
and  the  compassionate  love  of  God. 

344.  This  Divine  spirit-energy,  force,  or  power  in  all  its 
variety  and  extent,  is  perfectly  adapted  to  all  the  neces- 
sities of  the  soul,  whether  escaping  from  the  slavery  of 
sin  on  the  one  hand,  or  fighting  its  way  to  eternal  glory 
on  the  other.     The  worst  cases  of  soul-darkness,  doubt, 
despair,  and  spiritual  death  are  within  the  sphere  of  its 
Divine  activity,  to  give  all  needed  light,  purity,  confi- 
dence, and  hope.     It  stimulates  the  understanding  to 
seek  after  Divine  knowledge,   the  judgment  to  decide 
righteously  in  the  fear  and  love  of  God,  the  affections 
to  go  out  after  holy  objects,  the  rebellious  will  to  yield 
prompt  and  loving  obedience.     It  stimulates  the  moral 
faculty,  quickens  and  purifies  the  conscience.     It  pro- 
duces an  intense  longing  after  alLthe  fullness  of  God. 
Psa.  Ixiii.  1 ;  cxix.  20. 

345.  This  spirit-force  or  Divine  energy  blends  so  deli- 
cately with  human-force  or  energy  that  it  really  appears 
to  be  all  human.     The  former,  like  magnetism,  is  both 
attractive  and  repellent.       It  attracts  whatever  is  like 
its  own  nature  and  tendency — the  holy,  the  Godlike  ; 
or  whatever  has  a  tendency  to  spiritual  life.       It  is  re- 
pellent of  whatever  has  a  tendency  to  the  impure,   the 
unholy,  and  the  devil-like.     Like  cohesive  force  it  binds 
like  to  like  regardless  of  position,  wealth,  and   poverty. 
Like  chemical  affinity  it  binds  in  one  brotherhood  the 
different  nationalities  and  colors  of  humanity  the  world 
over.     Its  presence  is  known  by  faith,  love,  hope,  and 
holy   activity.       Its    highest   complete    assimilation    to 
God's  likeness.    Psa.  xvii.  15. 

346.  This  spirit-energy  is  secured  from  the  Father  for 


SPIRIT  FORCE.  165 

sinful  men  by  and  through  the  Redeemer,  John  iii.  16- 
17  ;  xiv.  26-27  ;  xv.  26  ;  xvi.  8-11  ;  it  is  embodied  in 
the  Holy  Spirit,  who  directs,  controls,  and  sustains  it. 
Imparted  to  man,  it  produces  sensibility,  activity,  and 
knowledge.  Its  entrance  into  the  soul  is  like  turning 
the  full  focus  of  an  electric  light  on  all  the  mental  and 
moral  activities  thereof.  It  adds  a  new  power  to  the 
mental  and  spiritual  telescope,  that  reveals  new  won- 
ders, new  beauties,  and  new  glorious  objects  in  the  far 
distant  regions  of  the  once  invisible  realities.  It  adds 
an  additional  power  to  the  soul's  moral  microscope  that 
clearly  reveals  an  indefinite  number  of  little  blessings 
unthankfully  received,  of  little  acts  of  unkindness  that 
cannot  be  undone,  of  little  sins  that  excite  the  blush 
of  shame,  of  little  caustic  words  that  cannot  be  recalled. 
It  moves  the  soul  up  to  a  spiritual  Pisgah,  from  which 
it  can  by  faith  survey  the  vast  possessions  of  the  future 
to  which  it  is  heir.  And  there  it  becomes  entranced 
with  the  kaleidoscopic  character  of  what  God  has  in  re- 
serve for  those  who  love  him,  and  it  oxclairm  in  holy 
ecstasy — "  Nearer  my  God,  nearer  to  Thee,"  Psa.  cxxx. 
6;  cxli.  1. 

347.  All  Scriptural  worthies  have  testified  to  the  re- 
ality of  that  invisible  substantial  spirit-force  or  energy 
of  Jehovah  that  sustained  them,  especially  Noah,  Abra- 
ham, David,  Elijah,  Daniel,  the  three  Hebrew  children^ 
fche  Saviour  and  Saul,  and  hosts  of  others. 


166      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XXVI. 

THE   GREEK   TERM   DUKAMIS. 

348.  This  is  one  of  the  most  important  terms  in  the 
Xew  Testament  and  deserves  to  be  very  thoroughly  under- 
stood.    Its  definition  is  beautifully  natural,  very  compre- 
hensive, and  complete  ;  it  is  admirably  adapted  to  show 
the  intimate  relation  that  exists  between  the  physical, 
vital,  mental,  and  spiritual  forces  ;  and  these  again  as  re- 
lated to,  and  directed  and  controlled  by,  the  Trinity  in 
Unity  in    the   scheme    of   Redemption.     Each    specific 
member  of  the  definition  is  related  to  the  generic  term, 
power,    as   each   child   in    a    family  is  related  to  the 
parent.     We  now  turn  to  the  definition  of  the  term  as 
applied  to  the  Father,  Son,  and  Holy  Spirit  in  the  New 
Testament. 

349.  Dunainis  signifies  faculty,  ability,  energy,  power 
and  strength,  efficacy,  authority.    This  definition  implies 
an    organized,    intelligent    person   or  being,    who    is  a 
source   of   energy  which    manifests    itself   in  power  or 
force  ;  a  cause  which   produces  effects.     As  applied  to 
God,  it  implies  a  Supreme  Being,  having  an  organized, 
immaterial,  substantial,  spiritual  personality — -the  crea- 
tor, upholder,  and  controller   of  the  material   universe, 
and  Supreme  Moral  Governor.     This  is  all  clearly  and 
necessarily   implied  ;    and   as    necessary    to   a    correct 
understanding  of  the  term  as   the   foundation  is  to  the 
superstructure.     Though  the  primary  meaning  is  power 
directed   by  intelligence    for   a   given   purpose,  I  shall 


T1JR  GREEK  TKR  M  DUX  A  MIS  167 

take  the  definition  in  the  order  here  given,  with  a  few 
proof  passages  appended. 

350.  Faculty  is  a  power  derived  from  an  organized  in- 
telligent being,  having  a  substantial  form  of  some  kind, 
as  in  the  case  of  man,  who  is  endowed  with  the  facul- 
ties  of   seeing,    hearing,  feeling,   thinking,  reasoning, 
etc.     As  applied  to  God,  the  Creator,  and  the  Father 
of  mankind,  it  implies  the  possession  of  similar  essential 
faculties  adapted  to  his  Spirit-nature,  only  unlimited  in 
their  nature,  both  in  degree  and  perfection.  Matt.   v. 
18  ;  vi.  30-34  ;  xxv.  34-40. 

351.  Ability  has  reference  to  the   active   exercise  of 
the  faculties.     It  always  supposes  something  to  be  done, 
and  the  power  of  doing  it.     As  applied    to  God,  it  is 
expressive  of  his  capability  of  exercising  all  the  produc- 
tive attributes  of  his  infinite  nature  in  doing  all  possi- 
ble things  in   tiie  best  possible  manner,  so  as  to  merit 
the  designation  "  very  good/'  Gen.  i.  25;  Matt.  vi.  6, 
8,  30;  vii.  11;  xxv.  16;  iii.  9. 

352.  Energy  is  a  capacity  for  acting,  or  producing  an 
effect ;  and  is  expressive  of  all  those  physical  forces  in 
nature,  as   light,  heat,  sound,  electricity,  magnetism, 
cohesion,  etc.     As  applied  to  God,  it  comprehends  all 
forces  in  the  material,  immaterial,  and  spiritual  worlds  ; 
all  of  which  are  laid  under  contribution  for  the  welfare 
of  his  own  children  ;  as,  in  the  deliverance  of  his  people 
from  bondage,  the  vindication  of  Moses  during  the  re- 
bellion, the  deliverance  of  Daniel  and  his  brethren,  the 
rescue  of  the  apostles  from   prison,  and  the  healing  of 
the  sick  and  the  raising  of  the  dead.     But  the  highest 
manifestation  of  moral  and  spiritual  forces  is  exhibited 
in  the  salvation  of  sinners.     Col.  i.  29  ;  II  Tim.  i.  7. 

353.  Power  is  applied  energy  or  energy  in  action, 


168      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

and  the  cause  of  motion  in  the  material,  immaterial 
and  spiritual  realms.  As  applied  to  God,  it  specially 
refers  to  his  omnipotence  in  upholding  and  controlling 
all  things  in  each  of  these  departments,  Rom.  i.  16  ; 
I  Cor.  i.  18,  24;  iv.  20;  Phil.  iii.  10;  1  Thess.  i.  5;  II 
Tim.  iii.  5.  Strength,  or  the  power  to  resist  force,  is 
specially  applicable  to  animated  nature. 

354.  Efficacy,  literally  effecting    or    accomplishing 
what  is  desired  or  intended.     As  applied  to  God,  it  has 
reference   to    the    grand   results  of    all  the  combined 
means  employed  by  the  Trinity  in  Unity,  especially  in 
the  moral  and  spiritual  departments  of  His  vast  empire. 
I  Cor.  iv.  19,  20  ;  Phil.  iii.    10 ;  I  Thess.  i.  5;  II  Tim. 

•     •     •  u 

in.  5. 

355.  Authority    may  be    parental,    civil,   moral   or 
spiritual.     It  should  always  be  founded  on  right,  and 
based  on  the  law  of  God,  who  is  the  source  of  all  law 
that  bears  the  imprint  of  His  goodness,  His  power  and 
His  wisdom.     As  applied   to  God,   the  Revealer  of  the 
Scriptures,  it  regards  him  as  the  Supreme  Source  of  all 
laws   in    the  universe,  but  particularly  of    moral  and 
spiritual  laws  of  which  he  is  the  administrator.  Matt.  iv. 
36-  ix.  1;  xxvi,  64;  Mark  xiv,  62-  Lukexxii.  69. 


SATAN  AS  SOURCE  OF  SPIRITUAL  ENERGY.  169 


CHAPTER  XXVII. 

SATAH   A8    A    SOURCE   OF    WICKED    SPIRITUAL    ENERGY 

OR    FORCE. 

356.  Satan  as  a  proper  name  occurs  in  the  Old  Testa- 
ment four  times,  Job  i.  6, 13;  ii.  1;  Zee.  ii.  1;  Chron.  xxi. 
1.    The  term  at  first  meant  simply  an  "adversary,"  as  in 
I  Sam.  xxix.  4;  I  Kings  v.  4;  Psa.  cix.  6,  etc.;  in  Matt, 
xvi.  23,  its  original  sense  is  still  found.     Satan  in  the 
New    Testament     is    termed    Diabolos,     the    primary 
meaning  of  which  is  confined  to  the  act — the  endeavor 
to  break  the  bonds  of  friendship  between  others  and  to 
set  them  at  "  variance;"  the  secondary  meaning  includes 
both  the  act  and   the  instrument  by  which  the  act  is 
performed — by  slander:  hence  the  full   meaning  of  the 
term  is,  to  endeavor  by  slander  to  break  the   bonds  of 
friendship  between  others  and  to  set  them  at  variance. 
The  name  diabolos    is    therefore  aptly    descriptive   of 
the  nature  of  Satan — an  accuser,  a  calumniator  and  a 
slanderer. 

357.  There  is,  strictly  speaking,  but  one  devil.     He 
is  called  the  "  God  of  this  world,"  II  Cor.  iv.  4  ;  Eph. 
vi.  12  ;  Prince  of  the  power  (eorsousia)  of  the  air,  Eph. 
ii.   2  ;  the    Power    (exsousid)  of   darkness,  Luke  xxii. 
53;  Belial,  II  Cor.  vi.  15;  the  Father  of  lies,  John  viii. 
44  ;  Beelzebub  and  Prince  of  demons,  Matt.  xii.  24-6  ; 
xxv.  41  ;  Rev.  xii.  7,  9  ;  an  Adversary,  I  Pet.  v.  8  ;  an 
Accuser,  Rev,  xii.  10:  a  Murderer,  John,  viii.  44  ;  the 


170     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Tempter,  I  Thess.  iii.   5  ;  a  Spirit,  Eph.  ii.  2  ;  and  a 
Serpent,  Rev.  xii.  9  ;  xx.  2. 

358.  If  language  means  anything,  all  the  above  terms 
combined     unmistakably  express   an    immaterial,  sub- 
stantial,    though     invisible,     fallen    spirit,     having    a 
spiritual-organic  personality,   of  superhuman    energy, 
intelligence  and  power  ;  and  of  superior  mental  attri- 
butes and  organizing  capacity,  of  vast  experience,  and 
of  untiring  and  bitter  hostility  to  God  and  man. 

359.  The   personal   existence   of   a   spirit   of  evil  is 
clearly,  though  gradually,  revealed    in   Scripture  from 
the  first  temptation  of  Adam   and  Eve  in  Eden.     Hu- 
manity should  have  received  and  profited  by  the  infor- 
mation.    Though  Satan's  subordination  and  inferiority 
are   clearly  expressed,  the    New    Testament   represents 
him  as  having  a  vast  empire,  ceaseless  activity,  great 
ambition,  ferocious  daring,  I  Pet.  v.  8,  and  terribly  de- 
structive influence.     The  whole  description  of  Satan's 
personality  shows    that   he   is  independent  of  material 
conditions.     Matter  in  any  form,  living  or  dead,  does 
not  hinder  or  impede  his  movements ;  nor  is  he  affected 
by  the  physical  forces,  as  gravitation,  heat,  electricity, 
etc. 

360.  The   general   object   of   Satan  is   to  break  the 
bonds  of  communion  between  God  and  man,  and  the 
bonds  of  truth  and  love  which  bind  men  to  each  other, 
in  order  to  rob  God  of  his  glory  and  man  of  purity  and 
happiness  here  and  hereafter.     The  slander  of  God  to 
man  is  best  seen  in  the  words  of  Gen.  iii.  4,  5.     He  at- 
tributes selfishness  and  jealousy  to  the  Giver  of  all  good  ! 
The  slander  of  man  to  God  is  illustrated  by  the  book  of 
Job  i.   9-11  ;  ii.  4,  5.     He  is  thoroughly  double-faced, 
and   he   has  many   agents,   some  professedly  Christian, 
that  closely  copy  his  example. 


TEMPTATION.  171 

361.  Satan's  usual  method  of  attack  on  mankind  is 
by  temptation  to  sin.     Hence  the  advice  :  ( '  Resist  the 
devil,    and   he   will   flee    from     you/'    James    iv.    7; 
"  Whom  withstand  steadfast  in  the  faith,"  I  Pet.  v.  9. 
He  may  and  will  tempt  to  sin,  but  force  to  the  commis- 
sion of  it  he  cannot. 

TEMPTATION. 

362.  To  tempt  is  to  entice,    to  solicit,   Gen.  xxxix. 
1-20  ;  Jnd.    xiv.    15  ;  James  i.    14;  to  put  to  trial,  to 
test,  to  prove,  Gen.  xxii.  1  ;  to  incite,  to  instigate,  to 
suggest,  I  Chron.  xxi.   1  ;  Luke  iv.  13  ;  John  xiii.  2  ; 
Acts  v.  1-6.     Sometimes  Satan  tempts  directly  himself, 
at  others  through  his  agents,  as  demons,  fallen   spirits, 
or    wicked   men,    and    specially   false  Christians — the 
most  dangerous  of  all  human  tempters  to  young  Chris- 
tians.    The  devil  uses  them  as  the  sportsman   uses  his 
decoys.     He  also  acts  through   the  senses  and  external 
objects,  as  well  as  the  appetites,  passions,  propensities, 
and  temperaments,  as  in  the  case  of  Eve,  Gen.  iii.   6  ; 
Samson,   Judges   xvi.    1  ;  David,  II  Sam.    xi.   2  ;  and 
Judas,  Matt.  xxvi.  15  ;  James  i.  14. 

363.  Satan  marshals  all  his  forces  at  the  most  vul- 
nerable  points   of   human    nature;  here    he  gains  his 
most  numerous  and  lamentable  victories.     Here  fathers 
and  mothers,  husbands  and  wives,  sons  and  daughters, 
legal  luminaries  and  pulpit  orators,  the  victorious  gen- 
eral and  the  mighty  king,  have  fallen  before  his  fear- 
ful, insidious,  carefully  timed,  though  invisible  onsets, 
and  the  moral  battlefield  is  red  with   the  blood  of  the 
slain,   and  pestilential  through  the  decomposing   car- 
casses of  the  dead.     Whisky,  lust,  pride,  fashion,  infan- 
ticide, ambition,  and  hypocrisy  have  slain  millions, 


173     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

364.  The    devil's   intelligence    is   superhuman;   his 
malice,  or  spiteful  disposition  to  injure  others  is  very 
great ;  his  jealousy  and  rage  are  equal  to  his  malice,  and 
his  vigilance  is  untiring.     Hence  the  momentous  import 
of  the  Divine  precept — What  I  say   unto   you,   I  say 
unto  all,  Watch,  Mark  xiii.  35-37;  Watch  and  pray  that 
ye  enter  not  into  temptation,   Mark  xiv.   38;    that  is, 
secure  Divine  energy  to  assist  you  against  so  powerful 
a  foe;  for  without  me  ye  can  do  nothing,  John  xv.  15. 
There  is  a  volume  of  paternal  solicitude  and   Divine 
love  in  the  above  councils  that  I  have  never  realized  as 
I    now   do.      They   could   only   be   the   outflowing  of 
infinite  love. 

365.  The  ideal  of  goodness  is  made  up  of  the  three 
great  moral  attributes  of  God — love,  truth,  and  purity 
or  holiness;  the  opposite  of  these  qualities  characterize 
the  devil  and  his  agents,  John  viii.  44.     Take  this  fact 
in  connection  with  another  momentous  one — that  every 
sin  committed  increases  in  the  spirit  of  man  a  positive 
tendency  to  evil  for  the  future,  which  increases  sympa- 
thy with,  and  aids  the  temptation  of  the  evil  one;  and 
this  tendency  co-operationg  with  the  persistent  tempt- 
ing  energy  of  Satan   thus   binds  fast  the  sinner,  as  a 
slave,   with  chains  voluntarily  forged  by  himself,  with 
Satan's  invited  assistance,  so  that  nothing  short  of  the 
infinite   perfections   of   the    Divine    Trinity,  exercised 
through  the  sacrificial  death  of  the  Son  of  God,  can  pos- 
sibly set  him  free.     John  viii.  34;  Rom.  vi.  16. 

366.  New  Testament  proof  is  abundant  of  the  mali- 
cious nature  of  the  energy  of  Satan  exerted  for  the  de- 
struction of  all  good  and  the  production  of  all  evil,  in 
order  to  ruin  the  souls  of  men  that  God  designed  for 
companionship  with  himself  in  holiness  and  happiness. 


TEMPTATION.  173 

367.  In  Luke  xxii.  53,  Christ  said  to  the  Jewish 
priestly  authorities  that  went  to  arrest  him  :  "This  is 
your  hour,  and  the  power  (exsousia)  of  darkness." 
This  is  not  only  the  time  in  which  you  are  permitted  to 
exercise  and  exhaust  your  own  malice,  but  also  that  of 
the  power  (exsousia)  of  darkness.  This  Greek  word 
exsousia  is  from  exsesti,  and  signifies,  it  is  possible;  it 
is  permitted;  it  is  lawful.  The  root- word  strongly  im- 
plies two  or  more  personalities  :  one  superior,  and  the 
other  inferior;  one  the  source  of  power,  and  the  other 
acting  by  permission  by  delegated  power.  It  occurs 
in  the  New  Testament  about  sixty-six  times,  and  in 
about  sixty  instances  it  implies  or  expresses  inferiority 
or  delegated  power.  In  other  respects  exsousia  is 
mainly  the  same  as  dunamis  with  respect  to  energy, 
faculty,  ability,  power,  and  efficiency,  but  with  the  pre- 
vailing idea  of  inferiority  as  to  its  source  and  control. 
Hence  man  being  created  a  free  moral  agent,  his  will 
was  self-determining  and  self-executing  within  finite 
limits,  and  therefore  his  exalted  personality,  akin  to 
Deity,  necessarily  exposed  him  to  the  possibility  of 
temptation,  and  which  was,  for  wise  purposes,  per- 
mitted. 

368.  In  Acts  xxvi.  18,  Jesus  said  to  Saul,  "  I  will 
send  thee  unto  the  Gentiles  to  open  their  eyes,  that 
they  may  turn  from  darkness  to  light,  and  from  the 
power  (exsousia}  of  Satan  unto  God  ;" — "  open  their 
eyes/'  excite  their  mental  faculties  in  favor  of  Divine 
truth;  "darkness,"  the  mental,  moral,  and  spiritual 
ignorance  induced  by  heathenism;  the  mental,  having 
reference  to  non-recognition  of  the  Creator's  activities 
in  his  works  and  providences;  moral,  referring  to  the 
moral  law  as  expressive  of  man's  moral  relations,  obli- 


174      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

gations,  and  responsibilities;  spiritual,  to  an  absence  of 
that  knowledge  that  can  only  spring  from  holy  com- 
munion with  the  Divine  Trinity.  "Darkness'  in- 
cludes not  only  degrading  ignorance  as  the  cause,  but 
also  the  effect — the  vice,  misery,  and  hopelessness  re- 
sulting therefrom.  "Power,"  has  reference  to  the  de- 
grading subjection  of  mind  and  heart  to  self-will  and 
the  service  of  sin  and  Satan,  Rom.  vi.  16,  20;  II  Pet. 
ii.  19.  In  Col.  i.  13,  this  spiritual  energy  is  called 
the  "  power  (exsousia)  of  darkness;"  that  is,  the  energy 
of  Satan  is  exerted  as  power,  authority,  and  rule  of-evil 
spirits  and  wicked  men.  He  was  the  author  of  the  re- 
bellion in  heaven  and  the  originator  of  moral  and  spir- 
itual ignorance  and  the  consequent  vice  and  misery 
among  men,  II  Pet.  ii.  4;  Jude  6;  Rev.  xx.  5;  Matt, 
xxv.  41.  The  absence  of  physical  light  is  darkness  to 
the  organic  visual  organ;  so  the  absence  of  mental, 
moral,  and  spiritual  knowledge  is  darkness  to  the 
spiritual  visual  organ — Christian  faith.  The  term  pJtos 
signifies,  light,  radiance  ;  the  meaning  of  Divine  truth 
transferred  to  the  mind,  spiritual  illumination.  Phane- 
roo,  to  make  manifest,  visible  to  the  eye,  to  make  known 
to  the  mind,  Eph.  v.  13,  where  these  terms  are  used. 
"  For  everything  that  is  made  manifest  is  light;"  that 
is,  by  the  agency  of  light  material  things  are  rendered 
visible  to  the  bodily  eye,  so  the  meaning  of  divine  truth 
conveyed  to  the  mind  and  conscience  by  whatever 
agency  is  light — the  medium  of  communication  with 
the  human  spirit.  While  darkness  conceals  the  nature, 
variety,  magnitude  and  beauty  of  the  myriads  of 
material  objects  by  which  we  are  surrounded,  light 
reveals  and  manifests  them.  As  darkness  conceals  the 
many  beauties  of  material  objects,  so  ignorance  conceals 


TEMPTATION. 

. 

the    nature,    adaptation,    intrinsic   value,  and  glorious 
character  of  spiritual  things. 

369.  In  Eph.   ii.   2,  it  is  said  that  the  physically  liv- 
ing  while   spiritually   dead   conducted    themselves    in 
harmony  with  the  principles  and  practices  of  the  age, 
and  the  "  chief,  prince,  or  ruler  of  the  powers  (exsousia) 
of   the   air   (that   is,  of   the   dominion   of   evil   spirits 
whose  abode  is  the  air),  of  the  spirit  that  worketh  in 
the  sons  of  disobedience  :"  "  worketh/'  is  from  energeo, 
to  exert  one's  energies,  to  impart  energy,  to  operate,  to 
render  active,  to  effect  something.     This  passage  shows 
the  constant  diligence  of  Satan  in  the  work  of  destruc- 
tion. 

370.  The  devil  as  a  tempter  operates  by  his  spiritual, 
malicious,  persevering  energy  on  the  human  soul  in  an 
inconceivable  number  of  ways,  always  watching  for  the 
weakest   place — the  most  vulnerable  point;  sometimes 
approaching  disguised   as   an    angel    of   light,  and  at 
another,  as  a  roaring,  ferocious  lion.     He   suits  his  at- 
tacks to  all  the  varieties  of  temperaments,  constitutions, 
conditions,  and   circumstances  of  his  coveted  victims. 
On  the  appetites  and  passions,  the    will's  solicitors,  he 
ever  keeps  a  watchful  eye;  because  the    will,  being    the 
executive   power   of   the   soul,  was   designed  to  be  the 
director  of  motives  and  the  controller  of  appetites  and 
passions.      There  is  abundant  reason  for  the  apostle's 
exhortation  in  Eph.  vi.  11,  12,  13.     For  so  appalling  is 
the  devil's  malignant,  subtle,  invisible  energy  by  which 
he  seeks  to  destroy   humanity,  that  ceaseless  watchful- 
ness, determined  and   unyielding  resistance,  with  con- 
stant believing  prayer  for  Divine  assistance,  only  can  save 
us  from  the  octopus-like  clutches  of   so  powerful,  so 
cunning,  so  deceptive  and  invisible  an  adversary. 


176      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY, 

371.  Perhaps  the  spiritual  energy  or  force  of  Satan  as 
exerted  on  the  souls  of  sinners  may  be  best  illustrated 
by  an  expert  mesmerist,  who  is  the  source  of  a  remark- 
able amount  of  animal   magnetism,  through  which  he 
affects  the  bodily  organism  and  controls   the  thoughts 
and  actions  of  his  subjects.      Perhaps  the  finest  illus- 
tration of  spiritual  energy   or   influence  yet  known  is 
that  of  magnetism  as  manifested  by  a  good  magnet. 

372.  A  graphic  illustration,  in  part,  of  the  "wiles' 
and  "depths'    of  Satan  is  seen  in  the  jugglery  of  the 
so-called  Spiritualist.     See  Luke  xxii.  3,  31;  John  xiii. 
2,  27;  Acts  v.  3;  II  Cor.  xi.   14,  15;  xii.  9. 

373.  If  Satan's  subjects,  or  agents,  have  such  great 
knowledge   and    power   as   set   forth  in  Matt.  viii.  31; 
Mark  v.    12;  Luke  viii.  29;  Eev.  xvi.  14;  xviii.  2,  is  it 
not   reasonable   to   infer   that   their    prince    possesses 
similar,    if   not    very    much    greater    knowledge    and 
power? 

A  large  number  of  persons  have  testified  to  the  real- 
ity of  an  invisible,  substantial  spirit-force  or  energy  of 
the  devil.  Examples  are  Cain,  David,  Jonah,  Judas, 
Pilate,  and  innumerable  others. 

THE   DEVIL'S   AGENTS. 

374.  They  are  demons,  or  fallen   spirits,  akin  to  the 
angels   in   their  immaterial    nature,    intelligence,    and 
spiritual    energy,  but    which   are    employed  in  positive 
and    active  wickedness.     Matt.   xxv.  41;   II  Pet.  2,  4; 
Jude  6. 

They  are  very  numerous,  and,  being  immaterial,  they 
sought,  in  Christ's  day,  their  favorite  abode  in  organ- 
ized animated  matter,  both  of  swine  and  human  beings, 


THE  DEVIL  >8  AGENTS. 


though  independent  of  all  the  conditions  of  matter. 
Mark  v.  9,  12;  Luke  viii.  30,  32,  33. 

They  believe  in  the  power  of  God  and  tremble.  James 
ii.  19. 

They  recognize  the  Saviour  as  the  Son  of  God.  Matt. 
viii.  29;  Luke  iv,  41. 

They  acknowledge  the  power  of  Christ's  name  in  ex- 
orcism. Acts  xix.  15. 

They  had  fearful  forebodings  of  coming  judgment. 
Matt.  viii.  29. 

The  advance  guard  of  Satan's  agents  consists  of  false 
religionists,  of  whatever  name,  who  substitute  the  tra- 
ditions of  men  for  the  commandments  of  the  living 
God.  Then  comes  the  vast  army  led  by  the  devotees  of 
fashion  and  pleasure. 


178     SUBSTANTIAL  aillllKTlAN  PHILOSOPHY. 


CHAPTER  XXVIII. 

INSTINCT. 

375.  Instinct,  a  natural  impulse,  an  unreasoned 
prompting,  is  manifested  by  the  ant  in  providing  its 
winter  supplies;  by  the  bee  in  constructing  its  cell;  by 
the  beaver  in  building  its  dam;  by  the  bird  in  migrating 
to  a  milder  climate;  by  the  young  of  animals  in  seeking 
the  breast  of  the  parent;  by  the  bird  that  builds  its  nest 
and  hatches  its  young;  by  the  parent  bird  in  affecting 
to  be  crippled  in  order  to  protect  its  young;  by  the  spider 
in  weaving  its  web  to  catch  its  prey;;  by  the  infidel  when 
appalled  by  immediate  danger  ho  instinctively  calls  upon 
God  for  help. 

The  Creator  does  not  mock  the  lower  animals;  as  a 
rule,  they  invariably  realize  the  object  to  which  their 
instinctive  activities  pointed.  If  lie  thus  takes  care  of 
animals  and  remembers  even  the  hairs  of  our  heads, 
will  he  mock  our  intense  longings  after  another  life 
when  this  closes?  Shall  all  our  aspirations  with  re- 
spect to  the  future  be  disappointed?  If  the  bird  in- 
stinctively flies  south,  it  is  because  there  is  a  south 
that  awaits  it;  if  the  new-born  babe  instinctively  turns 
to  its  mother's  breast,  it  is  because  there  is  a  supply  of 
appropriate  food  provided.  So  it  is  with  rosprct  to  our 
spiritual  longings  and  aspirations;  there  isa  correspond- 
ing provision  made  for  them. 


W11Y  liOll  GOD  OF  A  BEAUTIFUL  FOUM*      179 


CHAPTER  XXIX. 

WHY   ROB   GOD   OF    A    BEAUTIFUL   FORM? 

376.  Rev.  Prof.  John  Campbell,  LL.  1).,  in  his  opening 
lecture  at  the  Presbyterian  College  in  Montreal  on 
October  2d  made  this  emphatic  statement:  "  There  is 
darkness  in  the  world,  but  it  is  not  of  (rod;  there  are 
curses  loud  and  deep,  but  the  Father  blesses."  "Too 
long,  through  imperfection  of  human  thought  and 
speech,  has  the  Father  been  clothed  with  attributes 
foreign  to  His  holy  nature.  We  want  new  Luthers,  as 
deeply  convinced  of  satanic  workings  as  if  he  held  the 
arch-enemy  bespattered  with  the  contents  of  the  ink- 
horn.  Justice  will  never  be  done  to  God  until  the  devil 
lias  his  due  in  our  apologetic  systems,  our  pulpit 
ministrations,  [and]  our  common  thought  and  daily 
life." 

This  statement  is  worthy  of  being  printed  in  letters  of 
gold  and  placed  over  the  mantle  in  every  Christian  home. 
The  professor's  statement  is  a  fit  introduction  to  the 
next  subject  in  alphabetical  order — the  Christian's  God 
as  revealed  in  the  Holy  Bible.  All  I  ask  of  my  readers 
is  a  prayerful  and  thorough  investigation  of  the  subject 
in  the  light  of  the  facts  already  made  known  in  this 
Philosophy  in  connection  with  the  passages  of  Scripture 
referred  to. 


180      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 
THE  CHRISTIAN'S  GOD  OF  THE  BIBLE  is  THE  GOD  AND 

FATHER    OF  OUR    LORD    JESUS    CHRIST,    AND 
THE    FATHER    OF    HIS    PEOPLE. 

377.  Our  Father-God  is  not  that  shadowy,  ghostly  in- 
definable something  that  so  many  believe  him  to  be.    God 
is  Light,  is  a  Spirit,  is  Love,  is  a  Shield,  a  Rock,  aud  a 
Father.      These    terms   are    very   comprehensive,    and 
give  us  a  remarkable  set  of  ideas  about  God.     A  simple 
child  can  grasp  them,  and  a  philosopher  cannot  exhaust 
them.     A  revelation  is  to  make  manifest  to  the  under- 
standing the  necessary  knowledge  needed  by  a  depend- 
ent and  obedient  child.     I  maintain  from  personal  ex- 
perience and  prayerful   study  of  the  sacred   Scriptures 
that  this  necessary  knowledge  has  been  abundantly  re- 
vealed so  that  he  that  runneth  may  read;  for  "  The  law 
of  the  Lord  is  perfect,  converting  or  restoring  the  soul: 
the    testimony  of   the    Lord    is   sure,  making   wise  the 
simple,"  Psa.  xix.  7  with  II  Tim.  iii.  16,17.    By  prayer- 
ful searching  or  diligent  inquiry  the  sinner  may  learn 
all  that  is  necessary  to  induce  him  to  believe,  love,  and 
trust  the  Holy  One  who  comforts  more  tenderly  than  the 
most   affectionate    mother;    to   enable    him   to    do   his 
Heavenly  Father's  will  and  pass  triumphantly  through 
this   world    to  one    of   blissful  immortality.     Man  not 
only  lives,  and  moves,  and  has  his  being  in  God,  but  all 
his  constitutional  attributes,  mental,  moral,  and  spiritual 
capacities  and  powers,  are  abundantly  provided  for  in 
the  Revelation  of  God   to  man,  even  should  he  live  a 
thousand   years   instead   of   threescore  years  and    ten. 
John  vii.  17;  James  i.  5. 

378.  Every  object  in  Nature  represents  a  materialized 
thought  that  once  existed  as  such  in  the  mind  of  the 
Creator,  and  is  designed  to  be  an  object-lesson  for  our 


WHY  ROB  GOD  OF  A  BEA  UTIFUL  FORM*      181 

careful  study  and  mental  elevation,  Rom.  i.  20;  xv.  4. 
Indeed  universal  humanity  possesses  an  inn-ate  idea  cw 
an  intuitive  conviction,  an  instinctive  consciousness  of  a 
Superior  Bsing,  the  Creator  and  Upholder  of  all  things, 
who  is  able  to  help  the  needy;  or  why  in  the  presence 
of  sudden  and  appalling  danger  is  there  an  instant  cry 
for  Divine  help? 

God  has  so  constituted  the  human  mind  that  by 
virtue  of  its  own  activity,  in  a  normal  and  healthy 
state,  it  perceives  that  there  is,  and  must  be,  a  cause  of 
all  existing  things,  and  that  such  a  cause  is  itself 
uncaused.  The  senses  and  reason  deal  with  matter 
and  things  that  surround  us;  but  these  are  effects,  not 
causes. 

379.  I  do  not  believe  that  a  normally  thinking  man 
ever  was,  or  ever  will  be,  a  genuine  atheist.      He  has 
two   natures,  a   mental   and   a  moral.     Between  these 
there   will    ever   be  a  conflict  until  the  Holy  Spirit  is 
welcomed  to  His  rightful  place  in  the  soul  in  regenera- 
tion.    It  is  true,  that  the  "fool  hath  said  in  his  heart, 
there  is  no  God,"  Psa.  xiv.  1;  "fool,"  from  naval,  fool- 
ish, insensible,  impious.     But  why  does  the  sinner  say 
so  in  his  heart — his  affections,  his  emotional  moral  na- 
ture, the  seat  of  his  likes  and  dislikes,  of  love  and  hate? 
Because  he  dislikes,  or  refuses,  to  retain  the  thought  of 
God  in  his  mind,  Rom.  i.  28. 

380.  "  Our  physical  senses,  imperfect  and  limited  as 
they  are,  satisfy  us  of  the  existence  of  material  things. 
None  the  less  do  our  mental  faculties  assure  us  of  the  ex- 
istence of  a  supreme,  intelligent,  first  cause.     But  men 
generally,  who  dislike  Bible  truth,  or  are  ignorant  of  it, 
form  their  conceptions  of  God  and  the  attributes  they 
ascribe  to  him   after  their  own  ideas,  sentiments,  and 


SUBSTANTIAL  CHRISTIAN  PH1LOSOPH  F. 


character.  The  mind  can  attribute  to  God  no  quality 
of  which  it  has  no  conception,  and  will  attribute  to  him 
such  qualities  as  predominate  in  itself.  Hence  the  vast 
difference  in  the  character  of  Deity  as  conceived  by  the 
lowest  savage,  by  the  civilized  pagan,  and  by  the  cul- 
tured Christian"  (Prof.  Klephart). 

381.  "  Is  it  rational  to  believe  that  the  Infinite  Mind, 
unlike  all  created  and  finite  minds,  occupies  no  visible 
medium  or  form,  and  has  no  residence  other  than  infinite 
space?"     To  me  it  is  wholly  irrational.     "  Indeed  it  is 
hardly  possible  to  conceive  of  a  mind,  whether  finite  or 
infinite,  that  dwells  in  no  tenement  whatever  and  that 
has  no  organs  of  vision,  speech,  or  hearing." 

382.  "  It  is  an  accepted  tenet  of  Christians  that  God  is 
a  substance,  as  the  Nicene   Creed,   drawn  up   in  A.D. 
381,  taught  that  Christ  was  one  substance   with  the 
Father,    but   the   subsequent    tendency   of   theological 
science  has  been  so   much  in  the  direction  of  spiritual- 
istic interpretation  of  everything  concerning  the  Infi- 
nite God  that  any  proper  idea  of  substance,  as  once  held 
by  the  Church    Fathers,  has  been   very  largely  spirited 
away  or   almost   entirely  ignored    by  the    world's    most 
popular   and   influential    theologians.      But    you    say, 
Does  not  the  Bible  say  that  God  is  a  spirit?     It  does; 
but  it  also  says,  That  God  is  Love,  is   Light,  and  is  a 
Rock;  so   is   Christ    called   a   Rock  as  well  as  Life  and 
Light.     You   may  have  an  image  and  likeness  of  the 
substance  rock,  but  who  can  give  us  an  image  of  pure 
spirit,  of  love,  and  of  light?     God  is  indeed  a  spirit,  but 
he  is  just  as  really  a  substance  —  an  immaterial  substan- 
tial spirit"  (Dr.  Swauder). 

383.  "  Both   experience    and    observation    teach    us 
that  a  present  will,  an  emotional  nature,  with  intellect 


WHY  ROB  GOD  OF  A  BEAUTIFUL  FORM?        ]83 

and  a  moral  faculty,  all  together  constitute  true  per- 
sonality. Paul  speaks  of  an  '  inward  man '  and  an 
'  outward  man;'  and  in  Heb.  i.  3,  God  is  represented 
as  speaking  to  us  by  his  Son,  who  is  '  the  express  image 
of  his  person/  The  word  charakter,  here  translated 
'  image/  means  not  only  image  as  the  impression  on  a 
coin,  or  a  peculiar  mark  of  distinction;  but  also  the 
pecular  nature  and  character  of  a  thing.  What  that 
nature  was  we  learn  from  the  word  rendered  '  person/ 
hupostaseos,  steadfastness,  endurance,  firmness,  base, 
bottom,  support,  stay;  it  signifies  the  solid  part  of  any- 
thing, as  opposed  to  that  which  drains  off — my  body  is 
as  running  water,  compared  with  the  rocky  soul  beneath 
or  within.  It  means  a  real  being  as  opposed  to  mere 
appearances,  hence  called,  in  our  New  Version,  sub- 
stance, as  if  all  else  were  but  shadow.  Thus  God  is  a 
spirit  and  also  a  substance"  (Dr.  Hamlin). 

384.  "  We  cannot  conceive  of  a  substance  possessing 
the  characteristics  of  personality  that  has  no  form  and 
that  is  not  concentrated  more  in  some  one  place  than 
in  another.        Hence   we  do  not  and    cannot    intelli- 
gently believe  in  the  omnipresence  of  God  as  to  his  per- 
sonality, but  only  as  to  the  reach,  and  sweep,  and  all- 
pervading  presence  of  his  attributes,    and  all-powerful 
instrumentalities,  such  as  the  angels  who  are  minister- 
ing spirits,  sent  forth  to  do  service  for  the  sake  of  them 
who  shall  inherit  salvation — agents  of  Providence  and 
ministers  of  grace. 

385.  "Our  only  conception  of  the  worship  of  God  is 
that  he  is  an  Almighty  personality  definitely  located  as 
to   his   personal   presence,   but  capable  of  hearing  our 
faintest  whisper  of  prayer,  recognizing  the  first  peni- 
tential tear  and  desire  for  pardon,  and  who  can,  through 


184     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

His  all-pervading  vision  and  intelligence,  see  the  sparrow 
fall,  or  number  even  the  hairs  of  our  heads.  This  is 
the  Scriptural  God  that  meets  all  the  wants  of  human- 
ity made  in  His  image.  This  God  we  are  encouraged  in 
that  inimitable  prayer  taught  by  the  Saviour  to  address 
as  our  Father  So  that  if  our  hearts  are  sad  with  suf- 
fering and  sorrow,  it  is  a  comfort  to  appeal  to  a  God 
who  has  a  heart  to  feel  for  and  sympathize  with  his 
wretched,  suffering  creatures.  The  human  mind  can 
only  be  satisfied  with  contemplating  him  as  a  Person, 
as  a  Father,  as  a  Friend,  and  as  a  real  Sovereign  seated 
upon  the  real  throne  of  the  universe.  Our  ideas  of 
his  majesty  and  grandeur,  as  well  as  his  wisdom  and 
goodness,  are  enhanced  by  contemplating  him  as  a  defi- 
nitely located  Person,  somewhat  similar  but  superior, 
to  Christ's  glorified  personal  presence,  with  all-penetrat- 
ing attributes,  through  which,  and  the  immaterial 
forces  of  Nature,  he  exerts  His  power  and  supervises  by 
His  intelligence  to  the  utmost  bounds  of  creation. 

386.  "The  sacred  writer  could  scarcely  have  selected 
stronger  or  plainer  language  to  justify  our  view  of  God's 
real  personality  than  when  he  speaks  of  Jesus  as  the  ex- 
press (exact)  image  of   his  person  or  substance.      The 
very  idea   of   image   necessarily  implies  form  and  con- 
firms the  view  here  taken  that  God  is  not  without  body, 
parts,  and  form.     We  doubt  not  that  God  Himself  is  a 
real  personal  being,  of  inconceivable  beauty,  definitely 
located   as  to  His   immaterial  organized  body  in  some 
central  part  of  His  dominions,  where,  upon  His  glorious 
throne,  He  sends  forth  through  His  attributes  the  mes- 
sengers of  force,  power,  and  life,  if  not  of  providence  and 
grace,  to  the  utmost  bounds  of  creation. 

387.  "  But  as   man  is   God's  offspring,  by  searching 


WHY  ROB  GOD  OF  A  BEAUTIFUL  FORM?        ]85 

man  we  can  find  out  something  about  man's  Father. 
For  man  has  no  attribute,  no  capacity,  no  power  of  any 
kind  that  is  not  derived  from  his  Father,  hence  what- 
ever of  these  we  find  in  man  in  a  finite  degree,  must  ex- 
ist in  God  in  an  infinite  degree  "  (Elder  Miles).  Again, 
our  higher  reason  convinces  us  that  an  essential  attri- 
bute of  spirit  is  ceaseless  activity,  and  so  far  as  we  know 
this  is  an  attribute  of  the  human  spirit;  and  whatever 
weariness  is  experienced,  or  rest  required,  or  recupera- 
tion necessitated,  is  owing  to  the  material  organism 
which  constitutes  the  medium  of  its  activities  with  re- 
spect to  the  outer  world.  As  made  in  the  image  and 
likeness  of  God,  the  spirit  of  man  is,  and  necessarily 
must  be,  possessed  of  ceaseless  activity  and  endless  ex- 
istence. The  whole  scheme  of  redemption  presupposes 
a  similarity  of  nature,  faculties,  and  functions,  in  the 
Infinite  Father  and  the  finite  offspring.  If  God  does 
not  possess  a  similar  nature  with  all  the  essential  facul- 
ties and  functions  of  the  human  soul,  how  can  there  be 
that  intelligent,  loving,  sypathetic  communion  with 
the  Father  that  the  true,  devoted  servants  of  God  in  all 
ages  have  found  to  be  an  accompaniment  of  that  life  of 
faith,  obedience,  love,  trust,  and  hope  that  is  hid  with 
Christ  in  God?  In  harmony  with  Revelation  I  must 
believe  that  God  possesses  in  an  unlimited  degree  all 
the  mental,  moral,  and  spiritual  faculties  and  functions 
found  in  the  highest  developed  state  of  the  regen- 
erated soul,  and  that  he  exists  in  an  immaterial  organ- 
ized, spiritual  body,  perfectly  independent  of  material 
conditions,  as  gravity,  etc. 

388.  "Jesus  Christ  was  '  God  manifest  in  the  flesh/ 
'  the  exact  image  of  his  person/  a  finite  manifestation 
of  the  invisible  God.  We  must  study  Jesus  to  find  out 


186      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

God,  and  not  heathen,  nor  infidel,  nor  material  philos- 
phy.  We  must  study  the  Son  to  know  the  Father,  for 
He  is  the  visible  image  of  the  invisible  God.  I  cannot 
conceive  of  God  except  as  an  organized  being  having 
form  and  parts.  Certainly  this  is  the  Bible  representa- 
tion of  God "  (Elder  Miles).  When  I  think  of  my 
Heavenly  Father,  I  think  of  Christ  Jesus,  the  Son  of 
God,  glorified  in  His  transfiguration,  and  extend  that 
beauty,  condescension,  and  glory  inimitably,  and  that 
Divine  personality  I  claim  as  my  Father. 

389.  The  Holy  Scriptures   plainly  accord  with  this 
view  of  God's  being  our  Creator  and  Father,  and  occu- 
pying an  exalted  residence  in  some  appropriate  locality. 
For  Christ  said  to  his  disciples,  "  In  my  Father's  house 
are  many  mansions " — "  I   go   to   prepare    a   place  for 
you."      The  very  idea  of  house,  mansion,  place,  etc., 
implies   a    Personal   Resident   and  a  definite    locality. 
When  Christ  taught  his  disciples  to  pray — "  Our  Father 
who  art  in  heaven,"  he  evidently  meant  to  impress  them 
with  the  idea  that  their  Father,  though  in  heaven,  their 
final  home,  was  deeply  interested  in  their  well-being  here 
as  His  children. 

390.  "  I  cannot  begin  to  conceive  of  a  being  capable 
of  thinking,  seeing,  hearing,  feeling,  and  materializing 
mental  ideas  unless  he  possesses  the  actual  personality 
and  faculties  which   we   know  to  be  necessary  for  such 
mental  and  physical  acts  on  our  part/' 

We  therefore  believe  that  the  God  of  Revelation  is  a 
Personal,  Substantial,  Organized,  Spiritual  Being,  hav- 
ing eyes,  ears,  hands,  arms,  vocal  organs,  etc.,  and 
located,  as  to  His  personality,  somewhere  in  a  definite 
part  of  the  universe  called  "  heaven. 1J 

391.  The  following  beautiful  illustration  of  how  God 


WET  ROB  GOD  OF  A  BEAUTIFUL  FORM?        187 

may  be  omnipresent  while  personally  seated  on  his 
throne  in  heaven,  is  given  by  Dr.  Hall,  merely  as  an  aid 
to  our  contemplations  on  the  subject:  "A  bouquet  of 
flowers  might  be  definitely  located  upon  the  pulpit,  and 
yet  might  be  really  present  in  every  part  of  the  largest 
church  by  the  emanations  of  its  substantial  odor.  The 
sun  has  a  definite  location  in  the  center  of  the  solar 
system,  and  is  also  substantially  present  throughout  that 
system  by  means  of  its  light  and  heat.  So  God  may 
now  be  personally  seated  upon  Alcyone,  the  center  of 
the  stellar  universe,  created  and  adorned  for  His  resi- 
dence, and  from  this  shining,  glorious  throne,  through 
His  substantial  attributes  and  wonderous  ubiquitous 
forces  of  Nature,  He  may  make  His  presence  felt 
throughout  infinite  space:  gravitation  may  be  the  medium 
of  His  power,  electricity  of  His  vitality,  heat  of  His  love, 
and  light  of  His  wisdom,  and  all  these,  with  other 
substantial  forces  we  know  not  of,  may  act  as  the  real 
emanations  of  His  personality,  and  in  this  substantial 
sense  may  He  be  omnipresent,  while,  personally,  He 
may  be  only  seated  upon  Alcyone's  great  central  sum- 
mit as  the  throne  of  the  universe. r' 

392.  From  a  very  careful,  and  I  trust  prayerful,  in- 
vestigation of  this  subject  in  the  Hebrew  of  the  Old 
Testament  and  the  Greek  of  the  New,  I  arn  compelled 
to  believe  that  the  Christian's  God  of  Revelation  is  a 
substantial  spiritual  being;  that  he  is  the  Living  God, 
the  inexhaustible  fountain  of  all  life,  all  wisdom,  all 
love,  all  purity,  and  the  infinite  first- cause  of  all  things; 
that  he  is  invisible  and  intangible  to  material  sense 
organs;  that  he  is  infinite  in  all  the  attributes,  powers, 
and  capacities  of  his  Divine  nature;  and  that  he  pos- 
sesses an  organized  immaterial  body  that  justifies  us  in 


188      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

calling  him.  "  Our  Father*' — a  body  somewhat  similar 
in  outline  to  the  Saviour's  glorified  body,  with  all  the 
parts,  faculties,  and  functions  necessary  for  originating, 
upholding,  and  governing  his  universal  dominions, 
material,  mental,  moral,  and  spiritual;  and  that  his 
immaterial  body  is  transcendentally  symmetrical,  beauti- 
ful, and  glorious,  clothed  in  light  as  with  a  garment,  and 
too  glorious  for  mortal  eyes  to  endure,  or  Paul  could 
have  gazed  upon  the  glorious  luminosity  of  the  Saviour 
without  having  the  film-like  covering  of  his  eyeballs 
destroyed,  and  thus  remain  blind  until  the  vital-force, 
under  miraculous  impulse,  replaced  them.  No;  mortal 
eye  cannot  gaze  uninjured  upon  that  which  is  brighter 
than  the  sun. 

393.  Though  this  article  specially  refers  to  God  the 
Father,  it  equally  applies  to  each  person  in  the  Divine 
Trinity,   God   the  Father,   God   the  Son,  and  God  the 
Holy   Spirit.      I    have   purposely   ignored    all  human 
creeds,  and  like  Samuel,  1  have  endeavored  to  carefully, 
prayerfully,  and  reverently  inquire  what  God's  thoughts 
are  as  expressed   in  language,  and  how  they  harmonize 
with  those  expressed  in  substance  in  the  God-Man,  Christ 
Jesus. 

394.  With  respect  to  the  Trinity,  it  seems  to  me  that 
the  Bible  very  clearly  teaches  that  it  consists  of  three 
separate  and    distinct    Divine    personalities,     alike    in 
nature — uncreated,     immaterial,    substantial,    spiritual 
beings,  self-moving,   self-conscious,  and   self-manifest- 
ing,  infinitely   perfect   in   all    their   physical,    mental, 
moral,  and  spiritual  attributes;  and  that  they  choose  to 
be  harmoniously  one  in  affection,  one  in  design,  one  in 
purpose,  and  one  in  activity;  and  though  each  is  infi- 
nite in  all   that  constitutes  personality,  they  affection- 


WET  ROB  GOD  OF  A  BEAUTIFUL  FORM?        J89 

ately  unite  in  appropriate  official  limitations  for  the 
purpose  of  working  out  the  highest  good  of  fallen  man 
through  the  scheme  of  redemption,  which  was  origi- 
nated by  the  Father,  John  iii.  16;  made  possible  by  the 
Son,  John  iii.  16;  xiv.  16;  Rom.  v.  8;  x.  9;  and 
realized  through  the  agency  of  the  Holy  Spirit,  John 
xvi.  8;  Rom.  v.  5;  II  Thess.  ii.  13. 

I  shall  close  this  article  containing  the  germ-thoughts 
of  the  most  profound  uninspired  thinkers  of  the  past, 
•  with  a  very  few  of  the  many  confirmatory  passages  re- 
specting the  immaterial  organism  of  Deity.  The  words 
to  which  special  attention  is  requested  are  printed  in 
italic. 


190      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XXX. 

WHY  ROB  GOD  OF  A  BEAUTIFUL  FORM  ? 

395.  GOD  is  a  person:    I  am  that  I   will   be;   having 
thought,    reason,    will,    speech,    power,    and    is    self-- 
manifesting— the  ever-living  God  and  infinite  source  of 
all  life,  and  Creator  of  all  things,  Ex.  iii.  14;  iv;  Gen. 
iii.  14-17;  Matt.  iii.  17. 

Is  a  social  being:  And  God  said,  let  us  make  man 
[-kind]  in  our  image  after  our  likeness,  Gen.  i.  24;  ii. 
18. 

(a)  Has  form:    While  my  glory  passeth  by,   I  will 
put  thee  in  a  cleft  of  the  rock,  and  I  will  cover  thee 
with  my  hand  while  I  pass  by;  and  I  will  take  away  my 
hand,  and  thou  shalt  see   my  back  parts;  but  my  face 
shall  not  be  seen,  Ex.  xxxiii.  21-23;  Heb.  i.   3;  Col.  i. 
15;  Phil.  ii.  6;  John  xiv.  9-11. 

(b)  Has    vocal  organs:    God  spake  all  these   words, 
saying,  etc.,  Ex.  xx.   22;  xix.   3;  xxiv.    12,  etc.;  Gen. 
ii.  16,  18;  xviii.  26.       Speech    is   the   proper   mode  of 
spiritual   manifestation.       Thinking,    feeling,    willing, 
and  acting   proves  the  presence  of  spirit,  and  speech 
shows   that   which   is  thought,   felt,   willed,  and  done. 
As  the  Spirit  of  God  is  that  which   thinks,  wills,  and 
acts,  so  the  spiritual /orwi  of  God  is  that  in  or  through 
which    the   Spirit    speaks,    and     otherwise    meets    the 
observations  of   his  intelligent   creatures.       The  great 
points  in  which   man  resembles  God  are,  form,  reason, 


WHY  MOB  GOD  OF  A  BEA  UTIFUL  FORM*        191 

will,  speech,  power,  moral  nature,  and  capacity  for 
endless  life,  Gen.  i.  3;  iii.  8;  ii.  16;  Ex.  xxxiii.  11; 
Matt.  iii.  17. 

(c)  He  has  a  face:  Thou  canst  not  see  my  face  and 
live:  "face,"  paneh,    face,  countenance,   glory.      Ex. 
xxxiii.  20;  II  Chron.  xxx.  9;   Matt,  xviii.  10.. 

(d)  He    has   a   mouth:  I    will    speak    to   my  servant 
Moses  mouth  to  mouth,  Num.  xii.  8;  Deut.  viii;   Isa.  i. 
50;  Micah  iv.  4. 

(e)  He  has  eyes:  When  I  see   the  blood,  I  will  pass 
over   you,   Ex.   xii.   12,  13;  Deut.   xi.  12;  Psa.  xxxiv. 
15. 

(/)  He  has  ears:  He  who  planted  the  ear  shall  he 
not  hear?  He  who  formed  the  eye,  shall  he  not 
see?  "planted/'  placed,  fixed;  "formed,"  devised, 
delineated,  fashioned,  formed.  We  have  here  the 
thought,  the  mental  delineation,  the  materialized 
model,  and  the  living  eye,  Psa.  xciv.  9;  Ex.  vi.  5; 
Deut.  ix.  20;  I  Sam.  viii.  22. 

(g)  He  has  hands:  The  tables  were  written  on  both 
their  sides  .  .  .  and  the  tables  were  the  work  of 
God,  and  the  writing  was  the  writing  of  God,  graven 
upon  the  tables,  Ex.  xxxii.  15,  16. 

(h)  He  has  arms:  Thou  hast  a  mighty  arm}  strong  is 
thy  hand,  and  high  is  thy  right  hand,  Psa.  Ixxxix.  13; 
Job.  xl.  9;  Jer.  i.  9. 

(i)  He  has  a  heart:  And  it  repented  the  Lord  that 
he  had  made  man  on  the  earth,  and  it  grieved  him  in 
his  heart,  Gen.  vi.  6;  viii.  21.  "  Heart/'  as  applied 
to  man,  embraces  hie  mental,  emotional  and  moral 
nature,  Deut.  vi.  4,5.  Here  it  applies  to  God  in  the 
same  sense,  only  man  is  finite,  and  God  is  infinite.  His 
holy  nature  was  grieved  that  the  conduct  of  man  had 


192     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

placed  Him  under  the  moral  necessity  of  punishing  him. 
This  passage  should  be  studied  in  connection  with  Eze. 
xviii.  32,  and  John  iii.  16.  Also  Num.  xxiii.  19;  Isa. 
xiv.  24;  xlvi.  10;  Mai.  iii.  6;  Eze.  iii.  16-21;  xxxiii. 
11;  Luke  xii.  32.  The  word  translated  "  repented  "  is 
nacham,  (1)  he  grieved,  lamented,  etc.;  (2)  he  repented, 
etc.  This  does  not  and  cannot  mean  any  change  in 
the  Divine  nature,  or  of  the  principles  of  His  moral 
government;  but  merely  an  obligatory  change  of  con. 
duct  as  Moral  Governor  toward  impenitent  sinners.  Yet 
the  language  records  real  mental  and  emotional  pro- 
cesses of  the  Divine  spirit  analogous  at  least  to  those  of 
the  human — actual  facts  respecting  the  substantial, 
spiritual  personality  of  God,  His  freedom  and  holiness. 

(j)  He  is  a  Father:  Psa.  Ixviii.  5;  Matt.  v.  16;  vi. 
8;  xxiii.  9;  as  a  Father,  He  is  merciful,  Deut  iv.  29-31; 
loving,  John  iii.  16;  sympathetic,  Isa.  Ixiii.  9;  faith- 
ful, Deut.  vii.  9;  all-sufficient,  Deut.  xxxiii.  25;  II  Cor. 
xii.  9;  and  has  made  ample  provision  for  all  his  chil- 
dren, John  xiv.  2. 

These  are  only  a  very  few  passages  that  might  be  named 
in  favor  of  our  heavenly  Father  having  an  immaterial 
but  substantial  organized  bodily  form. 

396.  We  have  examples  of  Jehovah  appearing  to 
Abraham  in  material  human  form,  Gen.  xvii.  1,  22; 
xviii.  1-33;  to  Jacob,  Gen.  xxxii.  24,  28-30;  xxv.  6-15. 

We  have  a  beautiful  example  of  the  immaterial,  sub- 
stantial spiritual  body  in  human  form  in  the  risen 
Saviour,  John  xx.  19,  26;  in  which  he  ascended  to 
heaven  to  appear  before  the  face  of  his  and  our  Father  as 
our  advocate  and  friend.  In  this  glorified  body  in  human 
form  shall  He  return  to  call  His  loved  and  loving  chil- 
dren home,  where  they  shall  see  Him  as  He  is,  and  be  like 


Wtt T  ROB  GOD  OF  A  BE  A  UTIFUL  FORM?      193 

Hi. 11,  Heb.  ix.  24;  I  John  ii.  1;  iii.  2;  Kom.  i.  20. 
And  why  should  he  not  thus  appear  in  human  form 
before  the  Father?  Even  the  "  outer  man"  is  fearfully 
and  wonderfully  made;  so  curiously  wrought  by  the 
Divine  hand  that  centuries  of  physiological  and  anatom- 
ical research  has  not  yet  discovered  in  the  normal 
human  body  a  constructive  defect,  even  in  its  sin- 
cursed  condition.  As  a  masterpiece  of  Divine  work- 

j. 

manship,  it  was  specially  selected  by  the  creative- 
Father  as  the  material  form  in  which  His  own  beloved 
son,  as  the  redeemer  of  man,  should  reside  as  a 
"  brother,"  and  for  a  space  of  about  thirty-three  years 
sojourn  among  us,  and  in  and  through  which  He  should 
reveal  and  manifest  the  nature  and  character  of  His 
Infinite  Father — or,  in  which  He  should  uncover,  unveil, 
disclose,  and  render  evident  to  the  senses  the  necessary 
attributes  of  the  invisible  and  eternal  God  to  fallen 
man.  The  "  outer  man  '  is  capable  of  being  the  res- 
ervoir of  amazing  forces  of  which  science  can  give  as 
yet  no  satisfactory  solution:  as  in  the  case  of  Mottero, 
who  displayed  his  wonderful  powers  over  nervous  dis- 
eases in  Paris  in  1853;  and  Mrs.  Abbott,  an  American 
lady,  who  exhibited  such  mysterious  and  amazing  phe- 
nomena before  the  public  in  1890,  neutralizing  the 
gravital-force  of  eight  men,  and  the  vital-force  of  six 
men.  Though  small  in  size  the  lady  seems  to  be  a 
wonderful  reservoir  of  electro-magnetic  force,  combined 
with  vital  force,  and  the  whole  to  some  extent  directed 
by  mental  force,  with  a  completed  circuit.  It  is  char- 
acteristic of  magnetism,  under  certain  conditions,  to 
neutralize  gravital  force  within  given  limits;  and  of 
electricity  to  require  free  conduction.  The  electricity 
may  become  electro-magnetic  through  the  life-forces 


194      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

in  the  body.  If  such  be  the  capabilities  and  possibili- 
ties of  the  "  outer  man'  that  is  "  decaying'  day  by 
day,  what  must  be  the  capabilities  and  possibilities  of 
the  " inward  man'  that  is  daily  renewed?  II  Cor.  iv. 
16. 

397.  Were  the  body  perfectly  transparent  we  should 
see  microscopic  particles   of    matter  of  various   kinds 
adapted  to  various  parts,  selected  and  carried  to  their 
appropriate  destinations  by  an  invisible  vital-force,  to 
form,    enlarge,    repair   bone,   muscle,    ligament,    hair, 
nails,  nerve,  brain,  etc.     This  vital-force  is  constantly 
active   during    an    entire   lifetime  in  selecting,  appro- 
priating, assimilating,    and    vitalizing   whatever  is  re- 
quired for  each  and  every  part  of  the  body.     Indeed  so 
perfect  is  the  human  body  in  its  sinless  state,  that  it 
seems  not  unfit  for  the  temporary  abode  of  the  Son  of 
God,  and  the  medium  of  the  Father's   manifestation  to 
the  wayward  children  of  men. 

398.  Could  we  clearly  see  the  constructive  grandeur, 
the  perfection  of  adaptation,  the  mysterious  harmony 
of  all  its  parts,   including  the  vast  network  of  nerve- 
lines,  flashing  thought-messages  to  and  from  the  temple 
of   the  soul — the  brain — we  should   be  overcome  with 
amazement   and   be   ready    to   exclaim — the  undevout 
anatomists  and  physiologists  must  be  morally  insane! 

399.  I  will  close  this  article  with  a  very  remarkable 
passage  in  II  Sam.  xxiii.  1-3:   "  The  Spirit  of  Jehovah 
spoke  by  or  through   me;  his  word  was  on  my  tongue. 
The  God  of  Israel  said,  the  Rock    of   Israel  spoke,  or 
expressed  thoughts  to  me,  He  who  ruleth  over  man,  is 
just,   He  cometh,  ruling  in  obedience   to  God/3     Isa. 
ix.  6,  7;  Micah  v.  2;  Matt.  xxi.  1-9.     I  think  the  above 
rendering   is  very  faithful  to  the  original.       "  Spirit," 


WHY  ROB  GOD  OF  A  BEAUTIFUL  FORM*       195 

rooack,  when  connected  with  Jehovah  or  Elohim,  always 
signifies  a  Divine  person  of  the  same  nature,  equality, 
and  duration.  ' '  Rock/'  tzoor,  a  refuge,  shelter,  pro- 
tection; figuratively,  the  Messiah,  or  rock  of  our  salva- 
tion, Deut.  xxxii.  4,  15.  "Rock"  is  characterized  by 
solidity,  stability,  durability,  and  defense,  and  was 
highly  prized  by  the  Israelites  as  a  shelter  from  the 
burning  sun  and  the  destructive  storm;  and  as  a  refuge 
and  protective  fortress  against  their  enemies.  The  pas- 
sage represents  that  what  the  rock  was  materially  to 
the  needy  Israelites,  so  Jehovah  was  to  them  physically 
and  spiritually.  The  term  indicates,  as  a  central 
thought,  the  substantial  and  unchangeable  nature 
of  Jehovah,  and  his  unalterable  ability  and  readiness  to 
protect  all  who  shelter  in  him.  "  Ruleth  over  man." 
Ruleth,  moshall,  from  mashall,  to  rule,  have  domin- 
ion, to  possess  power  and  authority;  to  be  chief,  wise, 
great;  to  teach,  instruct,  be  a  model  of.  How  admira- 
bly this  definition  harmonizes  with  the  nature  and 
character  of  Jehovah,  the  Lord  of  the  Old  Testa- 
ment, and  the  Messiah  of  the  New;  the  Lord,  ruler 
and  model  of  his  people.  "  The  Just  One,"  tzaddik, 
pure,  just,  upright,  straight,  equal  as  balances;  from 
tzadaJc,  to  acquit,  pronounce  innocent.  Here  we  have 
the  nature  and  character  of  the  Ruler,  and  the  func- 
tions of  the  Judge;  for  the  Father  hath  committed  all 
judgment  unto  the  Son,  John  v.  22,  27;  Acts  ii.  3ti; 
iii.  14;  vii.  52;  xxii.  14.  "Fear,"  yirath,  fear,  rever- 
ence, love,  obedience.  Such  fear  became  him  who  was 
our  substitute,  who  bore  the  consequences  of  our  sins 
in  his  own  body  on  the  tree;  for  as  a  man  he  could 
surrender  his  own  precious  blood  and  life  as  a  substitute 
for  our  lives  forfeited  by  sin;  and,  as  God,  he  could 


196     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

satisfy  all  the  demands  of  a  violated  holy  law,  vindicate 
the  character  of  the  Lawgiver,  and  demonstrate  the  fact 
that  the  moral  law  was  and  is  a  reflection  of  the  Divine 
Nature,  and,  as  such,  must  forever  remain  untarnished 
by  sin,  and  the  penalty  of  its  transgression  must  rever- 
berate through  the  moral  universe — the  soul  that  sin- 
neth  shall  die.  Doubtless  the  Rock  and  the  Just  One 
mean  one  and  the  same  person,  and  that  person  the 
Messiah,  the  Christ,  the  Anointed,  who  was  the  Divine 
Ruler  of  humanity,  in  a  substantial  though  imma- 
terial organic  human  form,  changeable  at  will  into  a 
visible,  tangible  body,  by  the  same  power  by  which  He 
multiplied  the  widow's  oil,  increased  the  loaves  and 
fishes,  walked  upon  the  water,  and  changed  the  water 
into  wine. 

400.  It  is  indeed  impossible  to  conceive  of  a  human 
personality  apart  from,  a  substantial  form.  It  is  impos- 
sible for  me  to  believe  that  God  "has  revealed  Himself 
unless  in  a  way  that  I  can  form  a  possible  conception 
of  Him  as  an  object  of  love,  of  worship,  and  of  trust. 
This  He  has  certainly  and  fully  done,  if  we  will  only 
throw  aside  all  prejudice,  preconceived  notions,  and 
vain  philosophy,  and  take  Him  at  His  word.  I  think 
of  God  the  Father,  as  I  think  of  Jesus  Christ  who  re- 
vealed, manifested  Him;  there  my  anxious  questionings 
are  satisfied,  there  all  my  hopes  center,  and  there  I  be- 
hold Him  who  was  the  brightness  of  the  Father's  glory, 
and  the  exact  image  of  His  person;  and  there  I 
patiently  await  until  called  to  see  Him  as  He  is,  and  be 
with  Him  where  the  wicked  cease  from  troubling.  Yes. 

O  ' 

it  is  enqugh;  He  has  revealed  Himself  in  a  form,  of  all 
conceivable  forms  the  one  most  lovely — that  of  a  loving 
and  forgiving  Father. 


SOVL.  197 


CHAPTER  XXXI. 

SOUL. 

401.  I  am  fully  assured,  far  beyond  even  the  shadow 
of  a  doubt,  that  the  Triune  Authors  of  Nature,  in  all  its 
varied  and  wide  extent,  were  also  the  Authors  of  Revela- 
tion.    No  two  wheels  were  ever  made  with  more  perfect 
adaptation,  the  one  to    the  other,  than  were  the  Holy 
Scriptures  designed  and  adapted  to  all  the  needs,   long 
ings,and  aspirations  of  man,  from  the  cradle  to  the  grave, 
and  the  invisible  world  beyond.      Let  us  see  what  the 
Divine  Creators  of  man  have  to  say  about  the  nature  of 
the  soul,  and  how  it  harmonizes  with  our  own  conscious- 
ness.    For  I  am  convinced  that  the  Biblical  mine  of 
moral,  legal,  religious,  and  scientific  truth  is  by  no  means 
exhausted. 

402.  I  cannot  resist  the  conviction,  notwithstanding 
all  that  has  been  written  against  it,  that  the  Scriptures 
do  express  a  distinction  between  soul  and  spirit,  though 
both    constitute   one  undivided,  ever-enduring  person- 
ality.    Let  us  examine  a  few  passages  on  this  point.    In 
Gen.   i.  26,  27,  the  term    " likeness'     is  from  damah, 
which     signifies     likeness,     resemblance,     similitude, 
thought,    purpose,     meditation,    imagination.        This 
term  appears  specially  to  be  expressive  of  Adam's  mental 
and  moral  nature — a  finite  counterpart  of  his  Creator's 
infinite  mental    and   moral   nature.      "  Image,"    from 
tzelem,     signifying     image,     picture,    representation, 


1'vS      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

shadow;  implying  that  Adam's  form  was  modeled  after 
the  substantial  form  of  God,  as  to  his  real  manhood — 
the  "inward  man,"  Rom.  vii.  22',  II  Cor.  iv.  16.  In 
Gen.  ii.  6  and  7,  it  is  said:  The  Lord  God 
breathed  into  his  nostrils  the  spirit  of  lives,  and  Adam 
shall  exist  a  living  soul:  that  is,  an  embodied  spirit,  a 
spirit  speaking  through  an  organism — a  person.  The 
"  spirit/'  and  the  "  lives  "  are  two  distinct  entities;  the 
former  the  source  of  the  latter,  and  the  latter  the  pro- 
duct of  the  former.  Hence,  I  understand  that  the 
spirit  in  which  inhered  '  he  moral  likeness  of  Elohim, 
animated  an  invisible  and  intangible,  but  substantial 
organism  perfectly  adapted  to  all  the  activities  of  the  in- 
breathed spirit,  and  the  spirit  residing  in  this  invisible 
organism  constitutes  the  living  soul — the  "inward 
man'  of  Paul,  which  is  enrobed  in  an  outer  material 
garment — called  the  "outward  man/'  II  Cor.  iv.  1C. 

403.  The  spirit  is  manifested  in  self-consciousness, 
perception,  thought,  reason,  judgment,  free-will,  mem- 
ory, reflection,  and  the  moral  faculty — in  the  apprehen- 
sion of  moral  and  religious  truths,  in  the  investigation 
of  the  relation  of  cause  and  effect  as  exhibited  by  the 
visible  and  invisible,  material  and  immaterial  entities 
of  creation;  in  the  exercise  of  Christian  faith,  love, 
trust,  and  hope  with  respect  to  the  unseen  and  eternal 
realities.  This  I  conceive  to  be  the  spirit's  special 
realm  of  activitv;  for  in  this  field  human  reason  reflects 

j  y 

the  Creator  as  the  dewdrop  reflects  light.  But  the 
soul,  as  such,  acquires  knowledge  from  the  material 
world  exclusively  through  the  five  senses,  by  observa- 
tion, instruction,  and  experience,  and  is  limited  to  ma- 
terial and  sensuous  objects;  it  is  the  seat  of  appetites, 
passions,  and  affections,  in  common  with  the  lower 
animals. 


SOUL.  199 

404.  In  ordinary  generation  and    development,  the 
souls  directs  and  controls  all  the  vital  forces  and  con- 
structs after  its  own  pattern  an  outer  body  of  flesh  and 
blood,    like    a   closely    fitting    garment — termed    the 
" outer  man." 

405.  Though   God  is   a   Spirit,  he  is  also  body,  life, 
mind,  and  soul,  nephesh  (Lev.   xxvi.  11,  30;  Isa.  i.  14; 
xlii.    1;  Jer.   v.  9),  as  well  as  spirit;  and,  as  spirit,  he 
thinks,    reasons,    wills,  speaks,  and   acts,  Gen.  i.  3,  4, 
etc.   The  spirit  and  soul  of  man  resembles,in  a  finite  sense 
his    Creator's,    in  self-consciousness,   thought,    reason, 
will,  moral  powers,  speech,  and  activity.     So  far  as  we 
know,  the  spirit  can  only,  personally  and  socially,  mani- 
fest    itself    though    immaterial    but    substantial    and 
material   organs,  adapted   to   all   its   activities   in  the 
mental,  moral,  and  spiritual  domains. 

406.  The  mind  of  man  is  adapted  to  physical,  moral, 
and  spiritual  facts  and  truths,  and  to  the  investigation 
of  the  whys  and  wherefores  in  relation    thereto.      The 
sensuous  perception  is  the  connecting  link  between  the 
world   without   and  the  soul  or  mind  within,  and  fur- 
nishes information  to  the  understanding;  and  the  under- 
standing informs   the   reason;  and   the  reason  informs 
the  will;  and  the  will  chooses,  determines,  and  resolves 
on    what,  how,  and    in   what  direction  the  soul-energy 
shall  act,  and  whether  it  shall  be  for  or  against  its  own 
best  interests.     Hence  man,  in  his  threefold  nature  of 
body,  soul,  and  spirit,  is  a  rational,  personal,  and  respon- 
sible  being,   having   a    capacity   to   live    forever   after 
leaving    this   corporeal   body  in    which    he  has  resided 
during  his  probationary  career. 

407.  Spiritual  beings   existed  before  Adam;  animal 
natures  had  been  called  forth  from  earth  and  sea;  and  man 


200      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

had  in  part,  on  the  human  side,  an  animal  nature  related 
to  the  lower  animals;  but  his  spiritual  nature  on  the 
divine  side  was  in  the  image  and  likeness  of  his  Maker. 
The  spirit-life  imparted  to  Adam  by  God  Himself  is 
said  of  man  alone,  for  it  was  a  finite  part  of  divine 
energy  in  a  personal  form,  which  distinguishes  his  life 
from  that  of  all  the  inferior  animals,  and  fitted  him  to 
become  the  founder  of  a  new  race,  next  to  the  angels  in 
rank,  with  higher  privileges  than  they,  and  directly 
related  to  God,  his  Father  and  Friend,  who  constituted 
him  a  subordinate  ruler  of  this  material  world. 

408.  This  view  of  the  soul  and  spirit  seems  to  very 
beautiful  harmonize  with  the  old  definition  of  soul — 
embodied  spirit — as  well  as  with  express  passages  of 
Scripture,  such  as  Luke  i.  46,  47:  "And  Mary  said,  My 
soul  (psyche)  doth  magnify  the  Lord.  And  my  spirit 
(pneuma)  hath  rejoiced  in  God  my  Saviour:  here  the 
term  "  magnify"  is  expressive  of  bodily  and  lively  ex- 
ternal manifestations  of  gratitude  for  the  Lord's  good- 
ness in  the  presence  of  friends  and  neighbors;  that  is, 
the  spirit  was  manifesting  itself  through  the  material 
organs;  while  the  term  "  rejoiced'  is  expressive  of  an 
internal  exalted  spiritual  enjoyment,  and  holy  inspiring 
communings  with  her  Saviour.  The  former  called  into 
energetic  activity  the  highest  organic  functions  of  the 
soul  exhibited  through  the  natural  body;  the  latter  wa*> 
the  resident  spirit's  heavenward  communings,  permeated 
with  the  tenderest  love  of  a  pardoned,  trusting  soul 
basking  in  the  assuring  smiles  of  a  loving  Saviour.  In 
Phil.  i.  27,  the  Apostle  exhorts  believers  to  stand  fast 
in  one  spirit  (pneuma)  with  one  mind  (psyche}.  I  under- 
stand the  former  to  have  reference  to  the  state  of  the 
soul,  including  motive,  purpose,  or  design  God  ward; 


SOUL.  201 

and  the  latter,  to  mental  activities  respecting  doctrines, 
duties,  and  obligations  as  Christians  in  the  midst  of 
enemies. 

\ 

409.  Again,  Heb.  iv.  12:  "For  the  word  of  the  God 
is  quick  and  powerful,  and  sharper  than  any  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of  soul 
(psyche)  and  spirit  (pneuma)/'  etc.  This  appears  to  mean 
that  such  is  the  silent,  powerful,  penetrating,  searching, 
and  revealing  energy  of  the  Holy  Spirit  that  accom- 
panies the  divine  word  that  it  is  like  focusing  an  electric 
light  on  all  the  secret  hiding  places  of  the  soul,  reveal- 
ing the  entire  man  to  himself  with  startling  clearness, 
whether  connected  with  the  psychical  or  soul-body,  or  the 
higher  functions  of  the  rational  spirit  as  manifested  in 
reason,  will,  and  conscience — the  Godlike  essence  of  the 
real  man.  The  Apostle  Paul  says:  "  I  pray  God  your 
whole  spirit  (pneuma)  and  soul  (psyche)  and  body  (soma) 
be  preserved  blameless  unto  the  coming  of  our  Lord  Jesus 
Christ/'  The  meaning  evidently  is,  that  ail  the  spirit's 
powers  and  capacities  specially  concerned  with  man's 
moral  relations,  obligations,  and  eternal  interests  be 
kept  in  harmony  with  the  will  of  God,  as  required  by 
the  first  table  of  the  law;  and  that  all  the  mental  and 
affectional  activities  of  the  soul  in  relation  to  our  fellow- 
men  be  preserved  in  harmony  with  the  second  table  of 
the  law  specially  adapted  to  man's  present  material 
surroundings;  and  the  living  human  body  "considered 
as  the  seat  and  occasion  of  moral  imperfection,  as 
inducing  to  sin  through  its  appetites  and  passions, 
must  be  kept  pure  as  the  temple  of  the  Holy  Spirit, 
Kom.  vi.  12;  vii.  24;  viii.  13;  xii.  1;  I  Cor.  vi.  13-50; 
ix.  27.  Paul  desires  that  the  entire  inner  and  outer 
man  be  daily  consecrated  to  God  and  alike  holy  to  the 


202      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Lord.  Psyche,  soul,  nowhere  implies  anything  material, 
but  is  contrasted  with  the  material  body  just  as  directly 
as  the  spirit  is,  Dan.  vii.  15. 

I  think  the  above  examples  are  sufficient  to  justify  the 
idea  that  the  Scriptures  do  make  a  distinction  between 
soul  and  spirit. 

410.  The  material  organic  body  was  endowed,  like 
the  seed-germs  in  the  vegetable  kingdom,  with  pover  to 
impart  and  continue  its  own  spirit  and  soul-germ, 
infolding  a  latent  self-consious,  self-moving,  self- 
thinking,  and  self-developing,  human  personality, 
having  an  immaterial  but  substantial  organic  form, 
essentially  an  exact  pattern  of  the  material  body  called 
the  "  outer  man."  The  spirit-personality  was  a  finite 
emanation  from  Jehovah  Elohim,  Gen.  ii.  7;  and  the 
immaterial  substance  of  the  soul-organism  doubtless 
had  the  same  origin.  Spirit-personality  seems  to  neces- 
sarily require  substance  of  some  kind  through  which  to 
manifest  its  energy.  Hence  I  believe  that  the  soul-body 
exhibits  the  highest  organic  wisdom  and  the  most 
artistic  perfections  of  the  Creators,  who  constituted  it  a 
perfect  and  beautiful  instrument  of  the  spirit,  amid  all 
the  changes  that  await  it,  whether  in  the  material  body 
or  out  of  it.  There  is  a  distinction  between  the  organ- 
ism and  the  outer  body,  as  in  Dan.  vii.  15;  and  by  the 
Saviour  in  Luke  xii.  4,  5.  "Be  not  afraid  of  them 
that  kill  the  body,  and  after  that  have  no  more  that 
they  can  do.  But  I  will  warn  you  whom  ye  shall  fear: 
Fear  him,  who  after  he  hath  killed  hath  power  [and 
authority]  to  cast  into  hell."  The  outer  man  may  be 
imprisoned,  chained  and  killed,  but  the  dungeon  has 
not  yet  been  built,  nor  the  chain  forged,  nor  the  weapon 
made,  not  the  fire  kindled,  that  can  confine,  hold,  kill, 


SOUL.  203 

or  burn  the  inner  man.     All  the  hosts  of  hell  aided  by 
the  infernal  inquisition  have  failed! 

411.  There  is  a  psychical,  or  rather  a  soul-body,  and 
there  is  also  a  spiritual,  or  rather  a  spirit-body:  I  Cor. 
xv.  45;  II  Cor.  v.  8;  James  ii.  26;  I  Thess.  v.  23. 

We  will  notice  a  few  of  the  leading  characteristics  of 
the  human  sonl  on  divine  authority  that  harmonize 
with  our  self-consciousness. 


204      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XXXII. 

SOME   OF  THE    FUNCTIONS   OF   THE   SOUL. 
412.    It- 

1.  Thinks  :  to  think,  consider  attentively,  meditate, 
Mai.  iii.  16  ;  Eph.  iii.  20. 

2.  Receives  :    to   receive,   give   reception    to,    accept 
mentally  and  morally,  John  xx.  22  ;  Acts.  i.  8. 

3.  Knows  :  experiences,   understands,    discerns,    dis- 
tinguishes, discriminates,  Gen.  iii.  7  ;  Prov.  xxxi.  23. 

4.  Understands  :  to  understand,   apprehend,  have  a 
knowledge  of,  Acts  viii.  20. 

5.  Reasons  :  to   contend,    reason,   convince,    decide, 
determine,  Isaiah  i.  18. 

6.  Judges  :  to   judge,    sift,  discern,  examine,  weigh, 
determine,  Ex.  xxi.  22  ;  Jer.  v.  28. 

7.  Remembers  :  to  remember,  keep  in  mind,  regard 
as  a  memorial,  Ex.  xx.  5. 

8.  Chooses :  to   choose,    prefer,  desire,    approve   of, 
select,  Job  vii.  15  ;  Josh.  xxiv.  22. 

9.  Wills :    to     will,    exercise     the    self-determining 
energy  of  the  soul,  determine,  consent,  acquiesce,  John 
v.  40  ;  vii.  17. 

10.  Reflects  :  to  consider  carefully  what  is  past,  re- 
view, Isaiah  i.  3  ;  v.  4. 

11.  Repents  :    to   sorrow   and   regret   for  sina   com- 
mitted, a  growing  hatred  of  it,  and  turning  from    it, 
Isaiah  Iv.  7  ;  Luke  xiii.  3. 


SOME  OF  THE  FUNCTIONS  OF  THE  SOUL.       205 

12.  Believes  :    to   believe,    give    credit    to,    receive 
mentally  as  true,  heartily  confide  in,  Acts.  ix.  42  ;  II 
Cor.  iv.  13 ;  Rom.  x.  9,  10. 

13.  Loves  :  to  love,  value  highly,  esteem,  feel  a  ten- 
der and   generous   concern   for,  delight   in,  Mark   xii. 
30,  31  ;  Luke  vii.  47. 

14.  Hates  :  to  hate,  greatly  dislike,  regard  with  ill- 
will,  mental  hostility,  Lev.  xix.  17 ;  Psa.  xcvii.  10. 

15.  Rejoices  :  to  be  lively  physically,  experience  joy 
and  gladness  in  a  high  degree,  give  outward  expression 
to  joy,    Isaiah   xli.    16 ;    Luke   i.    47  ;  Ex.  xv;  Isaiah 
xxxv.  10. 

16.  Grieves  :  to  grieve,  mourn,  be   mentally   pained, 
afflicted,  Jer.  xlv.  3  ;  I  Sam.  xv.  11  ;  Dan.  vii.  15. 

17.  Suffer  :  to  feel   pain  of   body  or   mind,    endure 
loss,  experience  ill-treatment,  Mark  v.   26  ;  I   Pet.    ii. 
19  ;  I  Cor.  iv.  12. 

18.  Is  of  great  value  :  to  be  highly  prized,   of  great 
importance  and  value,   unspeakably  precious,  I  Pet.  i. 
18  ;  Mark  viii.  37. 

19.  Is  in  great  danger  :  to  be  liable  to  the  penalty  of 
sin,  be  in  danger  of  hell,  be  exposed   to   damnation, 
Matt,  xxiii.  33;  Mark  iii.  29. 

20.  Fears  :  to  have  a  painful  emotion  respecting  real 
or  supposed  danger,  be  afraid,  terrified,  alarmed,  Prov. 
i.  26,  27;  Ex.  xv.  14-16;  Isaiah  ii.  10;  Heb.  x.  27. 

21.  Is  in  bondage  :  slavery,  servitude,  Gal.  iv.  3  ;    II 
Pet.  ii.  19  ;  Rom.  vii.  14. 

22.  It  has  been  redeemed  :  to  redeem,  buy  back,  ran- 
som, rescue,   deliver  from  the  bondage  of  sin  and  its 
penalties,    Isaiah  liii.  4  ;  Matt.  xx.  28 ;    I  Cor.  vi.   20. 

23.  It  is  capable  of  conversion  :  conversion  is  the  re- 
sult   of  a  divinely  implanted  life  or  quickeniug-force 


206      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

which  produces  motion — a  turning  about,  a  turning 
toward  God,  from  sin  to  holiness,  Matt,  xviii.  3; 
Acts  iii.  19. 

413.  24.  It  can  exercise  saving  faith  :  There  are  two 
kinds  of  faith,  one  a  mere  mental  act,  as  faith  in  our 
own  senses,  in  the  laws  of  Nature,  for  example,  as  the 
rising  of  the  sun  and  the  return  of  the  seasons;  and  in 
historical  facts,  as  that  Plato  once  lived  and  that 
Christ  was  born  in  Bethlehem  ;  but  this  faith  is  a  mere 
mental  act  ;  it  does  not  include  the  heart  and  therefore 
does  not  reform  the  moral  life  ;  while  Christian  saving- 
faith  embraces  the  intellect  and  the  affections,  and 
consists  of  a  firm  persuasion  that  Christ  died  for  me  ;  an 
assurance  that  I  have  passed  from  death  unto  life;  a 
firm  conviction  that  I  am  a  child  of  God,  and  a  stead- 
fastness in  such  faith  respecting  all  the  promises  of 
God ;  it  is  the  evidence  of  substantial  realities  not  seen. 
Mental  faith — John  x.  38  ;  xiv.  11  ;  iv.  42.  Saving 
faith — Acts  xvi.  31  ;  Rom.  x.  9  ;  Heb.  x.  39 ;  xi.  1. 

25.  It  is  capable  of  holiness  :    that  is,  separated  from 
sin,  dedicated  to  holiness  of  heart  and  life  ;  consecrated 
to  God  and  his  service  ;  pure  in  body,  soul  and  spirit. 
Rom.  xii.  1  ;  vi.  12,  22  ;   I  Cor.  vi.  20  ;    II  Cor.    vii.  1; 
I  John  v.  18  ;  Heb.  xii.  14. 

26.  It  is  defiled  by  sin  :    to  stain,  tinge,  color,  defile 
become  filthy ;  morally  wicked,  shameless,  abandoned, 
Titus  i.  15. 

27.  It  can   come  out  of,  and   enter   into,   the  body 
again,  I  Kings  xvii.  21. 

28.  It  does  not  die  but  departs  from  the  body  :    Gen. 
xxxv.  18  ;   Luke  xxxi ;  II  Pet.  i.  15. 

29.  It  is  liable  to  be  lost  :   Matt.    x.   28  ;   xvi.  26  ; 
Luke  ix.  25  ;  Matt,  xxiii.  33  ;   John  v.  29. 


SOME  OF  Tllti  FUNCTIONS  OF  TUP:  SOUL       £07 

30.  It  may  be  indestructible  :  John  x.  28  ;  viii.  51  ; 
Rev.  xxi.  8  ;  xx.  10  ;   Matt.  x.  28. 

31.  It   is   capable  of    immortality  :    Lube    xx.   36  ; 
I  Cor.  xv.  53  ;  Rom.  ii.  7. 

Man  lives  and  moves  and  has  his  being  in  God,  and 
consequently  is  accountable  to  him  for  all  purposes 
formed,  all  words  spoken,  and  all  deeds  done. 

414.  From   a  survey  of  all  the   above  passages,  and 
many  others  not  named,  we  are  forced   to  the  following 
conclusion  :  That  the  real  man,  the  "  inward    man"  is 
an    immaterial,    invisible     organism,    animated     by    a 
personal   spirit,  self-conscious,   self-moving,    and    self- 
developing,  called   a   "  living  soul,"  and  having  essen- 
tially a  human  immaterial  form,  with  all  the   necessary 
members,  organs,  and  faculties  to  constitute  an  "inner 
man,"  intelligence,  reason,  affection,  memory,  imagina- 
tion, a  moral  faculty,  conscience,  and  a  consciousness 
of  self-identity  amid  all  changes  of  the  outer  body  dur- 
ing its  lifetime,  and  is  thus  constituted  a  human  per- 
sonality, a  finite  counterpart  of  the  Infinite  God,  and 
the  subject  of  moral  and  spiritual  relations,  obligations, 
responsibilities,  and  accountability.    Such  I  believe  is  a 
faithful  epitome  of  Bible-teaching  with  respect  to  the 
real   immaterial,    substantial    inner    man — the    living 
soul — made  in  the  image  and  likeness  of  God. 

415.  I  am  pleased  to  find  the  above  views  of  Bible- 
teaching   substantially    confirmed    by    that    thorough 
student  and  independent   thinker,  the  celebrated  Dr. 
Joseph  Wild,  in  his  comment  on  I  Cor.  xii.  10.     He 
says  :  "  The  soul  is  the  dwelling  place  of  the  spirit,  as 
the  outward  physical  body  is  the  dwelling  place  of  the 
soul.';     (Canadian  Advance,  p.  138,  Jan.  7,  1891.) 

416.  Though  the  bodily  eyes  cannot  see  the  soul  de- 


208     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

part  from  the  body  at  death,  no  more  than  they  can  see 
the  air  we  breathe,  or  the  steam  that  moves  the  piston, 
or  the  electricity  that  carries  the  telegraphic  message, 
or  the  magnetism  that  lifts  and  holds  suspended  a 
massive  block  of  iron,  or  the  gravital  force  that  pulls 
down  the  mighty  destructive  avalanche  ;  but  the  im- 
material and  substantial  soul  is  as  really  present  as  an 
organized  personality  as  are  the  forces  of  nature,  and 
alike  the  object  of  faith. 

417.  The  bodily  eye  is  necessary  to  visual  perception 
of  an  external  object,  as  a  horse  ;  and  the  mental 
reality  of  the  horse  is  based  upon  our  faith  in  the  normal 
condition  of  the  organ  of  vision.  The  mental  or  soul- 
eye  is  necessary  to  what  I  will  venture  to  call  the  logi- 
cal perception  of  reason,  by  which  we  instantly  con- 
clude that  two  and  two  equal  four,  and  that  every  effect 
must  have  an  adequate  cause  ;  but  the  mental  reality  of 
these  facts  rests  on  our  faith  in  the  normal  action  of 
reason.  Again,  the  spirit-vision  illuminated  by  divine 
light  is  necessary  to  the  spiritual  perception  of  the 
higher  reason,  as,  without  holiness  no  man  shall  see 
the  Lord,  in  my  Father's  house  are  many  mansions,  etc. ; 
but  the  existence  of  the  unseen  and  eternal  realities,  as 
revealed,  are  assured  to  the  mind  through  faith  in  the 
Divine  Revealer.  How  true  !  that  we  live  by  faith, 
gain  knowledge  by  faith,  trust  through  faith,  and  die 
in  hope  based  on  faith  in  the  unseen  ! 


SPIRIT.  209 


CHAPTER  XXXIII. 

SPIRIT. 

418.  The   Hebrew   term  rooach    signifies   air,  wind, 
breath,  spirit,  soul,  mind  :  spirit,  as  applied   to  God,  is 
always  connected  with  Jehovah  or  Elohim,  as  in  Gen. 
i.  2- ;  vi.  3;  II  Sam.  xxiii.  2.     In  the  New  Testament, 
the  Greek  term  pneuma  means,    wind,  breath,   spirit, 
soul,  Holy  Spirit :  John  iv.  24  ;  Matt.   iii.  16. 

419.  Rooach  is  derived  from  a  verb   signifying,  He 
quickens,    animates,   enlivens,    strengthens,    etc.;  it   is 
strongly  expressive  of  God  being  an  uncreated  fountain 
of  all  life,  thought,  energy,  will,  and  power,  embodied 
in  an  immaterial  organism,  adapted  to  all  the  functions 
of  such  a  self-conscious,  intelligent,   independent  per- 
sonality as  He  must  be.     And  as  the  same  term   is  ap- 
plied to  man,  clearly  and  forcibly  indicates  that  man  is 
a  finite  counterpart  of  the  Creator,  made  in  his  image 
as  to  his  essential  form,  and  in  His  likeness  as  to  His 
mental,  moral,  and  spiritual  nature.     It  also  emphati- 
cally  implies     a    highly    organized    immaterial    form 
through  which  the  pure   spirit  manifests  itself  to   sen- 
tient, intelligent  beings. 

420.  To  quicken,  as  proceeding  from  God    to  man, 
implies  a  source  of  life  and  energy,  and  the  imparting 
of  this  energy  to  others,  and  this  implies  thought,  and 
thought  implies  a  mental  faculty  and  a  corresponding 
organ  through  which  the   bestowment  of  this  quicken- 


210      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

ing  energy  is  determined.  It  implies  a  self-conscious, 
intelligent,  ever  present  personal  source,  Eph.  ii.  5  ; 
Col.  ii.  13.  Hence,  "in  Him  we  live,  and  move,  and 
have  our  being  ;"  "for  of  Him,  and  through  Him,  and 
to  Him,  are  all  things/'  Kom.  xi.  36.  Of  Him  as  their 
source,  through  Him  as  their  adjuster,  upholder,  and 
preserver,  and  to  Him  as  the  manifesto!'  to  His  intelli- 
gent creatures  of  His  nature,  attributes,  and  design. 
Num.  xvi.  22  ;  Luke  xxiv.  39  ;  Acts  vii.  59,  60. 

421.  In  Job  iv.  13-16,  the  description  of  Eliphas 
harmonizes  with  what  the  above  language  expresses 
and  implies.  He  describes  a  spirit  as  being  the  source 
of  a  mysterious,  invisible,  penetrating,  overawing,  and 
overpowering  energy  that  alarmingly  affected  both 
mind  and  body.  He  was  conscious  that  some  invisible 
but  substantial  form  passed  before  his  face,  and  then 
stood  still  ;  but  he  could  not  discern  or  distinguish  the 
face,  or  countenance  thereof  ;  an  image  (or  shape,  form, 
or  likeness)  was  before  his  eyes,  there  was  silence,  but 
I  heard  a  roice,  saying,  "  Shall  mortal  man  be  more  just 
than  God  ?"  Eliphas  was  conscious  that  a  substantial 
speaking  form  was  before  his  eyes,  so  immaterial,  or 
gossamer-like,  that  he  was  unable  to  distinguish  its 
nature. 

i  422.  Man,  with  whom  we  are  specially  concerned,  is 
a  microcosm — a  little  world.  He  is  not  only  body,  soul, 
and  spirit,  but  even  the  first  is  a  museum  of  physiologi- 
cal wonders  that  led  the  Psalmist  to  exclaim  :  I  am 
fearfully  and  wonderfully  made.  His  body  is  a  rare 
cabinet  of  chemical  elements,  divine  in  their  origin 
and  mysterious  in  their  nature.  He  is  the  center  of 
immaterial  forces,  physical,  mental,  moral,  and  spir- 
itual, that  tend  to  life,  holiness,  God,  and  heaven  ; 


MIND—THO  UGHT—CONUC10  USNE8S. 


and  also  of  forces  that  tend  to  death,  sin,  guilt,  and 
punishment.  Man  in  his  complex  nature  is  the  great 
moral  battlefield  of  life  and  of  death;  and  lie  alone  can 
determine  which  shall  win. 

"  Surely  the  spirit  of  God  is  in  man,  and  the  inspi- 
ration of  the  Almighty  giveth  him  understanding,"  Job 
xxxii.  8.  "  Then  shall  the  dust  return  to  the  earth  as 
it  was:  and  the  spirit  shall  return  unto  God  who 
gave  it,"  Eccl.  xii.  7. 

MIND  —  THOUGHT  —  CONSCIOUSNESS. 

423.  By   mind  is  meant  a  faculty  of   the  soul,  the 
immaterial,  intelligent  personal  self,  the  originator  of 
thought;    the  subject  of  capacities  for  various  thoughts 
of  different  kinds,  sometimes  called  functions,  as,  hear- 
ing,   perceiving,     thinking,     willing,    understanding, 
reasoning,   remembering,  etc.       This   personal   self   is 
embodied   in  the   expression,  I,  my   Self,  the  "  inner 
man"  of   Paul,    the    subject   of   consciousness,    which 
represents  the  spiritual  essence  of  the  soul. 

424.  Consciousness  is  defined  to  be  the  effects  pro- 
duced by  causes.    It  is  the  spirit's  functional  power  and 
act  of  knowing    itself   in   its    thoughts,  emotions,  and 
volitions.     Or  it  is   the  spirit's  power  and  act  of  self- 
recognition  of  what  is  real.      The  brain  is  the  medium 
of  its  manifestation.      What  sensibility  is  to  the  body 
consciousness  is  to  the  spirit.     All   that   we  can  truly 
learn  of  mind  must  be  learned  by  attending  to  the  vari- 
ous ways  in  which  it  becomes  conscious.     For  the  mind. 
must  see  itself  in  its  attributes,  as  unity,  identity,  and 
activity,  or  we  can  have  no  consciousness  of  its  exist- 
ence.    Consciousness    may  be  represented  as  mind  pas- 
sively knowing  itself  in  every  successive  moment  ;  and 


SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


thought   as   the  mind  active,  giving  expression  to  con- 
sciousness. 

425.  The  human  mind  is  a  finite  portion  of  Divine 
spiritual  energy  in  an  organized  form,  properly  called 
soul,  or  speaking  spirit,  and  made  after  the  image  and 
likeness  of  the  Divine  Trinity.      It  directs  and  controls 
brain-work,  and  so  produces  or  generates  thought,  and 
back   of   thought   is   consciousness.      For  illustration, 
the  light  impinges  on   the   retina   back  of  the  eyeball, 
and  there  follows,  (1)  consciousness  of  the  impingement; 
(2)  thought,  I  think  there  is  light.      The  two  are  nearly 
simultaneous,  but  in  point  of  fact,  consciousness  pre- 
cedes  or   goes   before   thought.     Thought  then  is  the 
active  mental  expression  of  consciousness,  or  the  mental 
activity  of  an  immaterial  thinker,  as    words  are  expres- 
sions of  thoughts.     A  word  is  a  sensuous  sign  of  an  idea 
—  the  embodiment  and    expression  of  a  thought.     But 
we  go  back  of  the  idea  or  thought,  and  we  find  conscious- 
ness, of  which  the  thought  is  an  expression.  (Myrick.) 

426.  "The  soul,  the  personal  self,  is  itself,  self-active, 
self-conscious,    self-developing,    and      self-determining 
within  finite  limits,  as  of  thinking,  reflecting,  reasoning 
intelligence,  capable  of  acting  contrary   to  disposition 
and  affection/'  Rom.  vii.  15  to  the  end.  (J.  Hoffer.  ) 

Mind  is  comparatively  unlimited  in  its  immaterial 
activity.  The  universe  is  its  field  of  activity,  and 
neither  past  nor  future  can  set  bounds  to  it. 

The  distinction  between  mind  and  soul  is  beautifully 
exemplified  in  Christian  faith. 

There  is  a  faith  that  is  nothing  more  than  a  simple 
mental  act,  having  neither  moral  character  nor  moral 
influence  ;  as  when  we  believe  in  the  rotundity  of  the 
earth,  or  that  Queen  Victoria  is  Empress  of  India:  such 


MIND—THO  UGHT—CONSCIO  USNESS.  213 

. 

faith  differs  little  from  intuition,  as  two  and  two  equal 
four.  It  does  not  include  the  whole  of  the  soul,  nor 
the  most  important  part  of  it.  The  mental  act  in  itself 
is  only  the  product  of  one  function  of  the  soul.  The 
soul  is  more  than  mind,  as  the  mind  is  more  than  mental 

*  m 

activity  :  it  includes  love — God-given  love.  Intellect 
may  give  us  conviction,  but  love  alone  can  give  us 
spiritual  life. 

The  mind  is  merely  one  of  the  primary  faculties 
(attributes  or  powers)  of  the  soul.  The  soul  is  an  im- 
material, but  substantial,  organized,  living,  self-mov- 
ing, self-conscious,  immaterial,  spiritual,  intelligent 
personality,  a  source  of  spiritual  energy,  and  mental 
and  physical  forces,  having  four  primary  essential 
faculties  through  which  the  soul — the  self-conscious 
personal  self — manifests  its  energies ;  namely  :  1.  The 
mental  faculty,  employed  in  thinking,  judging,  reason- 
ing, etc.;  2.  The  affectional  or  emotional  faculty,  ex- 
ercised in  loving,  hating,  hoping,  fearing,  etc.;  3.  The 
volitional  or  self-determining  faculty,  whose  functions 
are  specially  manifested  in  volitions,  choices,  intentions, 
purposes,  etc.;  4.  The  moral  and  religious  faculty, 
specially  concerned  with  moral  relations  and  obligations, 
and  reverential  worship  of  a  Supreme  Being,  dis- 
tinguished for  wisdom,  holiness,  and  benevolence.  All 
these  primary  faculties  united  in  one  organic  substantial 
intelligent  spiritual  self-conscious  personality,  the 
Scriptures  term  soul. 

Sometimes  one  faculty  of  the  soul  and  sometimes 
another,  and  sometimes  more  than  on-e,  takes  the  lead 
in  the  preliminaries  necessary  to  the  production  of 
Christian  or  saving  faith  in  the  soul.  In  the  case  of 
Paul  it  was  the  will,  prompt  obedience ;  in  that  of 


214      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Lydia,  the  affectional — "  the  heart;"  in  that  of  the 
Eunuch,  the  understanding,  he  wanted  a  clear  under- 
standing of  divine  truth,  and  the  same  may  be  said  of 
the  Phillipian  jailer;  and  in  that  of  Thomas,  perception 
and  reason,  or  actual  material  contact  confirmed  by 
reason.  In  each  and  all  three  cases  the  same  happy 
result  followed  :  the  origination  of  saving  faith  in  the 
soul  through  the  energy  of  the  Holy  Spirit  unfolding 
and  impressing  the  meaning  of  Divine  truth  upon  the 
soul,  aided  by  the  earnest  co-operation  of  the  entire 


"inner  man.' 


427.  Let  us  turn  our  attention  to  the  product  of 
thought.  We  enter,  for  instance,  the  Machinery  Hall 
of  the  World's  Exposition,  and  our  eyes  are  at  once 
spellbound  by  a  vast  sea  of  whirling  machinery ; 
spindles  spinning,  looms  weaving,  printing  presses 
giving  expression  to  thought,  and  nearly  every  con- 
ceivable kind  of  machinery  in  motion,  each  turning  out 
its  appropriate  article  finished  and  complete.  W^e  ask 
ourselves,  Why  do  these  wheels  whirl,  these  looms 
weave  ?  What  power  gives  motion  to  all  these  works  of 
human  art  ?  A  fellow  observer  replies,  All  these 
machines  with  their  complicated  parts  are  the  results  of 
chance.  Another  said,  Nay — all  these  machines  have 
inherent  power  of  self-motion  !  We  are  amazed  at  such 
replies,  and  answer,  Impossible  !  It  cannot  be  !  They 
must  have  a  cause,  and  an  intelligent  cause.  We  soon 
stand  before  a  massive  steam  engine  ;  we  hear  its  giant 
throb,  we  witness  the  revolutions  of  the  mighty  balance- 
wheel,  executed  with  the  utmost  precision.  We  ask 
ourselves,  Is  the  power  in  that  wheel  ?  Observation 
and  reason  alike  answer,  No  ;  that  wheel  is  but  inert 
matter — motionless  and  dead.  We  look  at  the  boiler 


MIND—  THO  UGHT—CONSC10  USNESS.  215 

and  ask,  Is  the  power  in  the  steam  ?  and  again  the 
answer  is,  No  ;  not  necessarily  so,  for  steam,  without 
the  necessary  thought  appliances,  does  not  produce 
such  results.  Is  the  power  in  the  fire  ?  No  ;  fire  is 
only  the  rapid  union  of  oxygen  and  carbon  producing 
carbonic  acid, and  fire  does  not  always  produce  such  results 
as  these.  But  wherein  consists  the  power  ?  Why  does 
this  engine  puff,  this  machinery  whirl  and  produce 
these  wonderful  fabrics  ?  the  answer  is,  Thought. 
Thought  in  the  brain  of  Watt  conceived  a  plan  by 
which  to  utilize  steam  ;  thought  constructed  the  mighty 
engine;  thought  arranged  the  complex  machinery; 
thought  produced  the  varied  but  harmonious  motion  ; 
thought  superintends  it  now  ;  and  the  thoughts  of  active, 
vigorous  thinkers  have  produced  all  these  wonderful 
results.  Motionless,  lifeless  matter  is  but  a  tool  in  the 
hands  of  living,  acting  thought. 

428.  Behold  the  vast  number  and  the  amazing  variety 
of  objects  in  Nature  !  they  are  materialized  thoughts 
that  first  existed  in  the  Divine  mind.  Consider  the  in- 
numerable and  mysterious  forces,  material  and  im- 
material, each  ceaselessly  active  in  its  own  sphere,  and 
yet  all  harmonious  while  accomplishing  the  design  of 
each  and  all.  "  Think  of  those  mighty  orbs  sweeping 
through  space  with  the  velocity  of  lightning,  of  the 
unerring  precision  with  which  they  complete  their  vast 
and  complicated  cycles,  enabling  the  astronomer  to 
determine  by  actual  mathematical  calculations  the 
day,  the  hour,  ay,  the  very  minute  when  eclipses  of 
the  sun  and  moon  will  occur  for  thousands  of  years  to 


come/ 


429.  If  the  construction  of  the  massive  engine,  and 
the  delicate  machinery  of  the  watch  indicate  artisans  of 


216      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

thought  and  skill,  as  every  person  of  honesty  and 
intelligence  will  affirm,  does  not  the  vast,  the  varied,  and 
the  beautiful  works  of  Nature  with  their  wondrous  har- 
mony unitedly  proclaim  personal,  omniscient  thought, 
and  thereby  demonstrate  the  existence  of  an  Infinite, 
Omnipotent,  Personal  Thinker?  Common  sense  and 
reason  alike  emphatically  answers — They  do. 

430.  But  in  material  creation  we  have  only  the  minor 
manifestations  of  God.     Look  at  that  crowning  work 
of   Creation — mind.     Here    we   reach   the   grand    con- 
summation of  creative  skill ;  and  here  in  this  holy  of 
holies   let   us   reverently    pause,  as    we    think   of   the 
wonderful   Godlike   faculties    of   the  soul,  of  its  mys- 
terious   and    amazing  powers,  and  its    vast  capacities 
for   endless  progress,  destined   to  live   forever   in   the 
etate  in  which  it  leaves  this  life.     (Indebted  to  an  ar- 
ticle in  Microcosm  by  Prof.  Kephart,  A.M.) 

431.  "  Mind  is  the  only  substance  in  the  universe  that 
possesses  inherent  motion  and  living  power." 

On  the  human  side  there  are  seven  uniting  medi- 
ums through  which  mind  acts  on  dead  matter  :  Thus, 
1,  the  mind  wills ;  2,  this  will-force  is  creative  ;  3,  this 
force  stirs,  directs,  and  controls  nerve-force ;  4,  the 
nerve-force  causes  the  nerves  to  vibrate  ;  5,  this  vibra- 
tion contracts  the  fiber  of  the  muscle ;  6,  the  contrac- 
tion of  the  muscle  raises  the  bone  of  the  arm ;  and  7, 
the  arm  raises  dead  matter.  Hence  mind  is  the  first 
grand  moving  cause. 

432.  As  thought  is  an  expression  of  consciousness,  so 
volition  is  an  expression   or  act  of  the  will,  and  will 
is   the   central   point,  so   to   speak,  of  consciousness— 
the   self-determining  power   of   the  soul — or  the  orig- 
inating  power   of   the   personal   self.     Assuming  that 


MIND—THO  UGHT—CONSC10  USNESS.  217 

the  will  is  a  distinct  power  or  energy  of  the  soul,  it  is 
related  to,  and  blends  itself  with,  every  other  mental 
attribute  or  power,  as,  the  sensibility,  the  reason,  and 
the  conscience,  which  may  influence  but  cannot  sub- 
stitute it.  The  will  has  its  own  peculiar  functions, 
and  its  own  special  province.  Purpose  signifies  some- 
thing set  before  the  mind  as  an  object  of  steady  pur- 
suit;  it  requires  resolution,  and  always  implies  the 
use  of  some  means  to  accomplish  the  object.  Pur- 
pose is  a  step  nearer  to  action  than  is  intention.  An 
intention  is  that  act  of  the  mind  by  which  we  con- 
template and  design  the  accomplishment  of  some  end. 
Both  in  law  and  in  morals,  intention,  according  as  it 
is  right  or  wrong,  good  or  bad,  affects  the  nature  of 
the  action  following. 

433.  "According  to  the  Church  of  Rome,  killing  may 
be  no  murder,  if  done  with  the  intention  of  freeing  the 
church  from  a  persecutor  and  society  from  a  tyrant  !" 
See   the   Archives   of   the    Council  of  Trent,  and   the 
3d  Number  of  Cautions  for    the    Times. — Archbishop 
Whately,  D.D.,  of  Dublin.     The  mental  order  appears 
to  be,  volition,  intention,  purpose,  design,  means. 

434.  The  term  "Thought"  as  used  in  our  Authorized 
Version  of  the  Bible,  represents  a  number  of  different 
words  in  the  original.     I  here  give  a  list  of  the  defi- 
nitions of  each  kind,  with  one  reference  to  each.     But 
the   context   in   all    cases    must   be   carefully    studied 
in  order  to  get  the  exact  idea  or  ideas  designed  to  be 
conveyed. 

435.  1.  Deut.   xv.  9    (literally,   expressed   thought), 
here,  thought,  intention,    purpose.       2.    Dan.    iv.    5, 
thought,  conception,   imagination.     3.   Prov.   xxiv.  9, 
thought,  device,  implying  plotting,  scheming,  planning, 


218      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

based  on  a  purpose.  4.  Judg,  v.  15  (literally  a  cutting), 
decree,  statute,  resolution — the  idea  seems  to  be,  that 
there  were  great  deliberations,  but  nothing  done  to 
gain  the  necessary  object.  5.  Eccl.  x.  20,  knowledge, 
mind,  6.  Jobxvii.  11,  possessions,  inheritance,  7.  Psa. 
x.  iv,  thought,  purpose,  device.  8.  Gen.  vi.  5,  thought, 
imagination,  purpose,  device.  9.  Psa.  cxix.  113, 
thought,  doubts,  opinions,  evil  device.  10.  Psa.  cxlvi. 
4,  thoughts,  purposes,  machinations,  devices.  11.  Psa. 
cxxxix.  2,  thought,  will,  desire,  purpose,  and  implies 
a  shepherd's  thoughts  and  watchful  attentions  toward 
his  flock.  12.  Job.  xii.  5,  thoughts,  purposes.  13. 
Dan.  iv.  19,  thoughts,  depressing  meditations.  14. 
Amos  iv.  13,  meditation,  searchings,  spiritual  conver- 
sations. 15.  Job  iv.  13,  thoughts  (literally  branches), 
divided  thoughts,  doubts,  opinions.  16.  I  Sam.  ix.  5, 
to  be  sorrowful,  afraid.  17.  Psa.  ix.  19,  doubts,  opin- 
ions. 20.  Matt.  xv.  19,  reasoning,  cogitation,  purpose. 
21.  Matt.  ix.  4,  thought,  cogitation,  reflection.  22. 
Luke  xi.  17,  thought,  reflection.  23.  Acts  viii.  22, 
thought,  contrivance,  device.  24.  Rom.  ii.  15,  compu- 
tation, reckoning,  cogitation.  25.  Mark  xiii.  11,  to  be 
very  anxious  beforehand.  The  above  definitions  are 
designed  to  impress  the  Bible  student  with  the  unspeak- 
able importance  of  first  ascertaining  the  full  meaning 
of  the  word,  and  then  the  precise  meaning  required  by 
the  context.  Such  a  course  will  well  repay  for  all  the 
time  and  mental  effort  expended. 

PERSONALITY. 

436.  The  three  essential  attributes  of  spirit  are:  free- 
will, to  choose;  wisdom,  to  plan;  and  power,  to  execute. 

437.  Human  personality  implies  and  includes  a  finite 


( 

4 


IVERS. 
or 

ERSONALITY.  219 


portion  of  divine  substantial,  spiritual  energy,  breathed 
into  an  immaterial  organized  form,  having  faculties 
perfectly  adapted  for  the  manifestation  of  its  mental, 
moral,  and  spiritual  functions,  such  as  thought,  free- 
will, reason,  and  affection — a  self-conscious  living  indi- 
vidual being,  self-conscious  as  to  moral  state  or  condi- 
tion; self-active,  self-determining,  and  self-developing, 
with  a  keen  sense  of  personal  identity  amid  all  changes 
of  circumstances,  conditions,  and  environments,  includ- 
ing responsibility  and  accountability.  All  these  en- 
dowments centered  in  an  immaterial  organism  is  called 
the  mind,  soul,  self,  I,  me,  the  personal  self  or  "  inner 
man  " — the  personality.  For  I  am  conscious  that  I  am 
a  living  being,  that  I  am  the  possessor  of  those  endow- 
ments, that  I  cannot  deny  the  unity  or  oneness  of  my 
consciousness,  that  I  am  a  person,  and,  as  such,  respon- 
sible for  my  choices  or  preferences,  intentions,  purposes, 
and  conduct.  Therefore  I  cannot  be  less  than  a  person, 
constituted  of  body  and  soul,  having  a  distinct  and 
unchanging  individuality — being  the  same  from  the 
cradle  to  the  grave. 

438.  God  the  Creator  and  Father  is  an  infinite  per- 
sonality, and  Christ  his  only  begotten  Sou  was  the 
exact  image  of  his  Divine  Father,  and  yet,  as  incarnate, 
He  sustained  the  relation  of  Son  of  man,  being  made  in 
all  things  like  unto  his  brethren,  who  were  made  in 
the  image  and  likeness  of  Elohim,  therefore  a  finite 
counterpart  of  the  infinite  personality  of  God, 


220      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY, 


CHAPTER  XXXIII. 

SUNEIDESIS — CONSCIENCE,  WHAT   IS   IT? 

439.  The  G-reek  term,  suneidesis,  signifies  "a  know- 
ing with  one's  self,  that  is,  having  a  consciousness  of 
one's  present    thoughts,    feelings,  purposes,  or  convic- 
tions; present  self-knowledge  in  reference  to  something 
else  (as  a  standard).     The  English  term  signifies  a  con- 
sciousness of  our  present  thoughts,  feelings,  principles, 
purposes,  and  conduct,  being  right  or  wrong  compared 
with  the  moral  standard  of  action  in  the  mind." 

440.  "  Of  late  years,  by  the    best   writers,  the  term 
conscience,    and    the    phrases    moral    faculty,    moral 
judgment,   faculty    of   moral    perception,  moral  sense, 
susceptibility  of  moral  emotion,  have  all  been  applied  to 
the   faculty,  or   combination  of  faculties,  by  which  we 
have   ideas   of  right  and  wrong  in  reference  to  actions 
and  states  of  mind,  corresponding  feelings  of  approba- 
tion  and    disapprobation."     Dr.  Whewell  defines  con- 
science to  be,  "  The  reason  employed  about  questions  of 
right  and  wrong,  and  accompanied  with  the  sentiments 
of  approbation  and  disapprobation."      By  some  writers 
conscience   is   regarded  as    being    the  function  of  the 
moral  faculty,  and  as  exactly  coinciding  with  it;  others 
that  it  is  the  result  of  a  combination  of  faculties,  and 
this  view  seems  to  be  confirmed  by  Acts  xxiii.  1,  where 
Paul  looking  steadfastly  on  the  council  said,  "  Brethren, 
I  have  lived    before    God  in  all  good  conscience  until 


CONSCIENCE,   WHAT  18  IT?  221 

this  day;'7  that  is,  I  have  as  a  subject  of  moral  govern- 
ment done  my  duty  to  the  best  of  my  knowledge;  also  I 
Cor.  viii.  7,  "  Howbeit  there  is  not  in  all  men  that 
knowledge:  but  some,  being  used  until  now  to  the  idol, 
eat  as  of  a  thing  sacrificed  to  an  idol;  and  their  con- 
science being  weak  is  defiled:"  that  is,  all  men  do  not 
realize  the  necessary  distinction  between  the  one  true 
God  as  a  real  and  substantial  personality,  and  the  idol 
that  has  no  existence  as  God;  and  hence  the  "  defile- 
ment "  mainly  consisted  in  unnecessary  anxiety  owing 
to  the  want  of  a  correct  knowledge  of  duty,  and  the 

O  */   ' 

supposition  that  the  idol  deities  really  existed  as  such, 
and  their  consequent  superstitious  reverence  for  them. 
They  needed  correct  knowledge  to  guide  the  judgment 
aright.  In  the  case  of  Paul,  in  the  first  instance,  con- 
science is  expressive  of  erroneous  thoughts,  impressions, 
and  convictions  respecting  the  nature  of  the  service 
God  required.  Paul  was  following  the  dictates  of  a 
carnal  and  sectarian  mind.  Again  in  Acts  xxvi.  9, 
Paul  says:  "I  verily  thought  with  myself,  that  I  ought 
(was  under  obligation)  to  do  many  things  contrary  to 
the  name  of  Jesus  of  Nazareth."  Here,  Paul  was  sin- 
cerely in  error  and  unconscious  of  a  bad  state  of  heart, 

V 

and  these  led  him  to  increasing  hatred  to  Christ's  per- 
son, unyielding  hostility  to  his  teaching,  and  the  direst 
persecution  of  his  disciples;  and  yet  his  conscience  ap- 
proved of  it,  for  he  thought  he  was  doing  God  service, 
though  he  was  exceedingly  bitter,  and  even  mad  against 
them.  He  compelled  them  to  blaspheme,  shut  them  up 
in  prison,  and  when  they  were  put  to  death  he  testified 
against  them.  Paul  was  then  a  pure,  zealous,  sectarian, 
bigoted  Pharisee,  and  there  are  not  a  few  in  our 
churches  to-day  who  would  like  to  copy  Paul's  persecut- 


222     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

ing  example.     See  John  viii.   9;  Acts  xxiv.   16;  Rom. 
ix.  1;  II  Cor.  i.  12,  etc. 

441.  There  has  been  a  great  want  of  analytical  defi- 
niteuess  with  respect  to  the   nature   and   functions  of 
conscience,  so  much  so  that    "  after   all    the   labors  of 
metaphysicians,  theologians,  and  scientists   the  subject 
seems    to    be   left    involved   in    as  much  obscurity  and 
mystery  as  ever;  for  the  perplexing  conclusions  are  not 
only  widely  divergent,  but  often  diametrically  opposite 
to  each  other/3 

442.  Let  us  try  to  throw  some  light  on  this  impor- 
tant subject,  and  thereby  reconcile  many  apparent  con- 
tradictious.    Some  have  maintained  that  conscience  "  is 
a  simple,  innate  faculty  (born  with  us)  of  the  soul,  and 
enables   its   possessor  to  sharply  draw  the  lines    of   de- 
markation   between  right  and  wrong,  virtue  and  vice, 
justice  and  injustice,  and  to  act   as   the   vicegerent  of 
God  in  the  soul." 

443.  "  Others,  again,  maintain  that  conscience  is  not 
an  innate  faculty,  but  is  wholly  the  result  of  education 
and  environments.     The   adherents   of   the  Darwinian 
theory  of  evolution  indorse  this  view,  and  further  claim 
that  conscience  has  been  evolved  through  the  associated 
action  of  the  social  and  intellectual  culture."    It  is  true 
that  "Education  and  surroundings  can  and  do  develop 
the   powers   of    the    mind;  but  all  scientific  facts  that 
have  been  collated  have  most  signally  failed  to  furnish 
any  data  whatever  to  prove   the   evolution   of   a  single 
faculty  of  mind,  either  in  man  or  the  lower  animals." 
As  both  came  according  to  their  kind,  constitutionally 
perfect  in  this  respect  from  the  hands  of  the  Creator, 
so  they  have  remained. 

444.  We  cannot  wholly  indorse  either  of  the  above 


CONSCIENCE,    WHAT  18  IT?  £23 

views  ;  but  after  long,  earnest,  careful  thought  and  in- 
vestigation, the  following  is  the  view  we  fully  accept  as 
the  most  natural,  consistent,  and  most  in  harmony 
with  the  constitution  of  the  human  mind,  as  well  as 
with  facts  and  Scripture  : — • 

445-  "  Conscience,  strictly  speaking,  is  not  a  simple 
or  innate  faculty;  it  is  a  complex  product;  and, 
as  such,  is  wholly  the  result  of  education  ;  and, 
therefore,  cannot  with  certainty  be  a  definite  rule 
of  right.  But  the  moral  or  spiritual  sense  is  an 
innate  faculty — a  moral  and  spiritual  element  in  the 
mental  constitution  of  man  that  dimly  reflects  the 
divine  image  in  which  he  was  made,  and  responds  to 
the  claims  of  the  moral  law.  In  no  degree  is  this 
moral  faculty  or  spiritual  sense  the  result  of  educa- 
tion or  environment ;  nor  can  it  be  educated  in  any 
way,  only  in  the  sense  that  it  can  be  quickened  into 
action  by  the  Divine  Word  and  Spirit,  and  through 
this  quickening  action  acquire  greater  intensity, 
strength,  and  vigor.  Under  all  circumstances,  in 
all  conditions  of  society,  whether  savage,  civilized,  or 
Christianized,  it  remains  ever  the  same  simple,  native 
moral  sense  ;  and  its  sole  function,  its  only  power, 
is  to  incite,  urge,  encourage  the  individual  to  do 
right.  Yet  in  and  of  itself  it  has  no  perception  of 
what  is  right — no  power  whatever  to  determine  it  ; 
that  depends  entirely  upon  the  intellectual  faculty 
acting  under  its  stimulus,  and  whatever  these  faculties 
acting  under  the  stimulating  power  of  the  moral 
sense  decides  to  be  right,  the  moral  faculty  receives 
as  right.  Hence  the  moral  sense  may  properly  be 
regarded  as  a  dim  reflection  of  the  image  of  God 
in  the  soul. 


SUBSTANTIAL  CHRISTEN  PHILOSOPHY. 

446.  "The  legitimate  and  only  function,  then,  of  the 
moral   sense   is  to  urge   the  intellect   to  search,  as  in 
the    Divine   presence,  for   justice   and   right   on   every 
subject  presented  to  the  mind    for  consideration   and 
decision  ;  to  weigh  all  evidence  as  an  accountable  be- 
ing  with    the    strictest    impartiality ;    and   the   more 
vigorous  and  refined  the  moral  sense,  the  greater  the 
moral  and  spiritual  force  it   brings  to  bear  upon  the 
intellectual  faculties,  imperatively    urging  them  to   be 
faithful,    diligent,   and    persistent   in    their   efforts   to 
determine  what  is  right,  and  what  is  duty. 

447.  "  When    the   intellectual   faculties,  acting  thus 
under  the  impelling  force  of  the  moral  sense,  arrive  at 
a  conclusion,  that  conclusion  is  accepted  as  a  finality 
by  the  moral  sense  ;  it  has  no  capacity  to  discriminate 
as  to   its  accuracy  or  inaccuracy,  and  such  is  not  its 
province  ;  having  exerted  its  legitimate  and  sole  func- 
tion in  faithfully  stimulating  the  intellectual  faculties 
to   do    right,  it   acquiesces   in    whatever  decision  they 
arrive  at  with  a  satisfaction  adapted  to  its  nature.     And 
this  conclusion,  which   is  the  result  or  complex  product 
of  the  action  of  the  moral  sense  on  the  intellect,  and  the 
intellect  on  the  evidence  objectively  and  subjectively  pre- 
sented, becomes  a  fixed  and  determinate  moral  sentiment 
(thought  and  feeling  combined)  of  the  mind,  and  is  so 
directly  associated   with  the   moral  sense  as  to  become 
authoritative  whenever  this  innate  faculty  is  called  into 
action  in  reference  to  any  decision   that  has  thus  been 
arrived   at  ;    and    this   definite  moral    sentiment — this 
product  of  complex  action — is  what  is  called  conscience. 
Being  a  complex   result,  it  is  easy  to  perceive  how  one 
generation  can  conscientiously  perform  actions  which 
another  would  as  conscientiously  denounce  as  unjust  and 


CONSCIENCE,   WHAT  IS  IT? 

criminal — how,  even  in  individual  experience,  positive 
moral  convictions  will  change  as  new  light  and  different 
or  stronger  evidence  is  presented  to  the  mind." 
(Mainly  selected  from  an  able  article  in  the  Microcosm  by 
Mrs.  M.  S.  Organ.)  This  sharp  distinction  between  con- 
science and  the  moral  sense  beautifully  and  naturally 
harmonizes  a  great  many  conflicting  views  that  now 
prevail.  There  can  be  no  doubt  that  the  above  view 
will  be  fully  indorsed  by  those  thinkers  best  acquainted 
with  the  nature  and  the  functions  of  the  human  mind. 

448.  This  distinction  between  the  moral  sense  and 
conscience  clearly  shows  how  Saul  the  persecutor,  deaf 
to  the  cries  and  pleadings  of  persecuted  humanity, 
afterward  became  Paul  the  Apostle,  and  tenderly  wept 
with  them  that  wept.  It  shows  how  John  Calvin, 
"who  was  a  man  of  strong  moral  sense,  and  rigidly 
conscientious  in  his  actions,"  could  approve  of  the 
burning  of  Servetus.  For  the  religious  teaching  of  that 
age  was,  that  a  belief  in  certain  theological  doctrines 
was  essential  to  salvation.  When  the  question  in 
regard  to  Servetus  was  presented  to  his  mind,  his  active 
and  vigorous  moral  sense  at  once  asserted  itself,  uttering 
decisively  its  simple  and  only  language — be  right!  be 
right!  Believing  as  he  did  that  the  salvation  of  the 
soul  depended  upon  the  unqualified  acceptance  of  the 
dogma  that  Christ  was  the  Eternal  Son  of  G-od,  he 
decided  that  it  was  for  the  eternal  interest  of  humanity 
that  Servetus  should  die;  for  if  he  should  continue 
proclaiming  his  doctrine  that  Christ  was  not  the  eternal 
Son  of  God,  but  only  the  Son  of  the  eternal  God,  it 
would  be  the  damnation  of  all  who  embraced  it;  and 
therefore  it  were  better  that  one  individual  should  die 
than  that  many  souls  should  be  lost  through  his  per- 


226      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

melons  doctrine.  Were  Calvin  living  among  us  to-day, 
and  all  aglow  with  love  to  God  and  the  souls  of  men, 
his  strong  moral  sense  would  still  utter  with  imperative 
force,  its  simple  language— be  right!  be  right!  But 
how  different  the  sentiment  that  would  influence  him! 
Even  in  a  true  case  of  error,  what  would  Calvin  now 
do?  Would  he  not  be  one  of  the  first  to  say- -Treat 
him  kindly,  Christ-like.  Do  not  brand  him,  nor  burn 
him:  the  former  is  barbarous,  and  the  latter  is  devilish! 
I  think  the  same  may  apply,  to  some  extent,  to  the 
burning  of  witches.  ''Witchcraft  was  very  generally 
believed  in  Europe  until  the  sixteenth  century,  and 
even  maintained  its  ground  with  tolerable  firmness  till 
the  middle  of  the  seventeenth.  It  was  sincerely  believed 
that  the  witches  were  possessed  of  supernatural  power, 
and  that  it  was  obtained  by  entering  into  a  compact 
with  the  devil/3  The  latest  witchcraft  frenzy  was  in 
New  England,  in  1692,  when  the  execution  of  witches 
became  a  calamity  more  dreadful  than  the  sword  or 
pestilence.  But  it  was  evidently  done  on  the  same 
principle  as  Saul's  dragging  men  and  women  to  prison, 
and  Calvin  giving  consent  to  the  burning  of  Servetus. 
It  was  doubtless  sincere  religious  zeal,  permeated  with 
prejudice  and  superstition,  and  directed  by  ignorance. 

449.  Having  these  scientific  data  in  regard  to  the 
real  nature  and  function  of  the  moral  sense,  and  there- 
by being  enabled  to  comprehend  the  true  philosophical 
distinction  between  its  action  and  that  of  conscience, 
we  can  readily  understand  how  the  conscience  of  an 
individual  may  at  one  time  tell  him  that  it  is  right  to 
do  a  certain  action,  and  at  another  time,  through  the 
influence  of  different  surroundings  and  a  higher  grade 
of  soul-culture,  may  tell  him  that  it  is  right  to  do  the 
very  opposite. 


CONSCIENCE,   WHAT  18  IT f  227 

450.  While   the    moral    sense  cannot  in  any  measure 
be  educated,  yet  like  all   other  faculties  of  the  soul  it 
can    be  increased   in  strength;  and  as  it  will   become 
more  refined  in  its  nature  and  sensitively  active  in  its 
functions  by  being  brought  into   constant  normal  and 
vigorous  action,  so  it  will  become  degenerated  and  par- 
alyzed through  inaction  or  restriction. 

451.  As   we  cannot  see  without  eyes,  nor  hear  with- 
out ears,  nor  understand  without  mind,  nor  judge  with- 
out reason,  so  we  cannot  perceive  and  distinguish  right 
from  wrong   without  conscience,    and  conscience   can 
only  be  efficient  by  a  high  grade  of  soul-culture.     The 
conscience  is  sufficiently   under  our  control  to  render 
every   person   responsible   for   its   condition;    and   the 
responsibility  is  always  in  exact  proportion  to  the  ca- 
pacity, opportunity,  and  means  of  its  education.     Even 
the  heathen,  who  have  no  revelation  of  the  will  of  God, 
are  accepted   of  him  when  their  conscience  bear  them 
witness  that  they  live  faithfully  up  to  the  law  written 
in  their  hearts;  that  is,  up  to  their  constitutional  sense 
of  right  and  wrong  and  their  ardent  longing  to  be  truer, 
purer,  and  nobler  than  they  find  themselves,  in  connec- 
tion with  the  use  of  the  very  best  knowledge  they  can 
possibly  obtain. 

452.  "  When  an  individual  allows  the  force  of  hate, 
revenge,  pride,  ambition,  selfishness,  love  of  riches,  or 
the    animal    appetites,    passions,    or    propensities     to 
dominate,  overpower,  or  stifle   the  voice   of   the   moral 
faculty — to   depress,    or  in  any  way   restrict  its    God- 
designed  activity — a  diminishing  in  vigor,  weakening 
in  tone,  and   a   decrease   in   sensibility  will  inevitably 
follow  ;  the   individual   will  become   a   moral  idiot,  of 
which    there   is   an    abundance.       Vigorous,    properly 


228      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

regulated  action  is  wh;it  every  faculty  of  the  soul,  as 
well  as  every  organ  of  the  body,  imperatively  and  uncon- 
ditionally demand  for  heathful  and  symmetrical  develop- 
ment." (Mrs.  M.  S.  Organ,  slightly  changed.) 

453.  The  moral  faculty  is  the  one  spiritual  sense 
that  specially  connects  man  with  the  "  Father  of 
Spirits."  In  Prov.  xx.  27,  it  is  said  that  "  The  spirit 
of  man  is  the  candle  of  the  Lord,  searching  all  the  in- 
ward parts  of  the  belly."  "  Spirit"  is  from  niskmath, 
signifying  breath,  spirit,  soul,  a  human  being. 
"  Candle  "  is  from  a  word  which  properly  means  lamp, 
light,  teacher,  and  Holy  Spirit.  The  term  rendered 
"  searching,"  means  to  scrutinize,  examine,  investigate, 
discover,  seek,  search  after.  Inward  parts  properly 
means,  chamber,  inner  apartment,  belly,  heart,  inner 
man,  seat  of  thought  and  feeling.  Hence  the  sense  is  : 
"  The  spirit  of  man  is  the  lamp  of  the  Lord,  searching 
and  scrutinizing  all  the  inmost  thoughts  and  feelings  of 
the  soul  [under  the  teaching  and  guidance  of  the  Holy 
Spirit]  :  As  clearly  implied  in  the  terms  rendered 
"candle*1  and  "  searching,"  Job  xxix.  3.  It  was  by 
means  of  the  light-bearing  lamp  that  light  was  radiated 
and  rendered  visible  all  the  sacred  furniture  in  the  holy 
place  of  the  temple  ;  so  it  is  by  the  spirit  that  the  soul 
knows  itself — becomes  conscious  of  the  character  of  its 
own  thoughts,  feelings  and  motives,  and  their  agree- 
ment or  disagreement  with  the  moral  standard  in  the 
mind.  The  importance  of  Divine  light  in  this  soul 
searching  and  self-judgment  may  be  seen  in  such  pas- 
sages as  Matt.  vi.  23  ;  Luke  xi.  34-36.  What  disease 
is  to  the  material  physical  eye  so  sin  is  to  the  im- 
material moral  eye  of  the  soul — the  conscience  ;  it  dis- 
colors, disfigures,  distorts,  and  misleads  with  respect  to 


CONSCIENCE,   WHAT  IS  IT? 

all  the  most  important  things  concerning  this  life  and 
the  next.  Well  might  the  Saviour  say  :  If  therefore 
the  light  that  is  in  you  be  darkness  (spiritual  ignorance), 
how  great  is  that  darkness  (spiritual  ignorance)  !  If 
the  moral  standard  of  conduct  in  the  mind  be  erroneous, 
how  great  is  the  error  !  If  earthly  treasures  and 
pleasures  appear  of  greater  value  than  the  soul's  salva- 
tion with  immortality  and  eternal  life,  how  great,  how 
fatal,  and  how  irreparable  the  mistake  !  None  but  the 
Infinite  God  can  tell  !  If  conscience  is,  as  we  firmly 
believe,  a  complex  product  of  all  the  mental  powers,  as 
before  explained,  and  the  result  of  surroundings  and 
education,  how  important  that  the  utmost  attention 
should  be  given  to  soul  culture  by  reverential,  prayerful, 
and  loving  study  of  God's  word,  not  as  a  denomina- 
tionalist,  but  as  an  obedient  child,  seeking  holy  com- 
munion with,  and  complete  assimilation  to,  the  best  of 
all  chosen  friends,  infinite  in  attributes  and  holy  in  his 
nature,  ever  present  to  counsel,  comfort  and  protect. 
It  is  of  the  first  importance  that  we  find  out  as  near  as 
possible  God's  own  meaning  of  his  own  word. 

454.  For  the  understanding  furnishes  material  for 
the  judgment  ;  and  as  the  judgment  decides  so  will  the 
conscience  decide.  If  a  man  believes  in  an  act  as  right, 
the  conscience  approves  ;  if  he  believes  an  act  wrong,  his 
conscience  condemns  it.  Hence,  as  a  man  thinks  (con- 
siders, estimates,  decides,  judges)  so  is  he,  Prov.  xxiii. 
7.  Paul  tells  us  that  when  he  persecuted  the  church  he 
did  it  ignorantly  in  unbelief  ;  he  was  ignorant  of  the 
true  meaning  of  the  Old  Testament  prophecies  and  full 
of  unbelief  respecting  the  Divine  person  who  was  the 
subject  of  them,  I  Tim.  i.  13,  and  he  even  thought  that 
in  so  doing  he  offered  service  unto  God,  John  xvi.  2. 


230     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

"  But  he  ever  after  his  conversion  counted  himself  '  the 
chief  of  sinners' because  he  persecuted  the  Church/' 
"  The  trouble  was  his  judgment  and  affections  were  at 
fault.  He  ought  to  have  known  better,  and  respected 
the  rights  of  others.  Perhaps  some  of  the  subordinates 
who  assisted  in  running  the  Inquisition  and  aided  in 
torturing  the  children  of  God  were  as  conscientious  as 
Paul,  while  turning  the  wheels  that  dislocated  the  joints 
and  tore  their  victims  into  pieces  ;  and  listened  to  their 
groans,  cries,  and  agonizing  screams  as  to  sacred  music, 
because  they  thought  they  were  doing  God  service  ;" 
but  not  so  their  principal  leaders.  Their  judgment  was 
wrong,  terribly  wrong,  and  the  heart  in  a  dreadful 
state.  They  ought  to  have  known  better,  and  doubtless 
their  leaders  were  deeply  conscious  of  being  actuated  by 
a  malignant  spirit.  For  there  are  men  to-day,  not  a 
few  of  whom  are  professed  Christians,  that,  if  they  had 
lived  in  that  day  would  have  gloried  in  the  Inquisition. 
Even  now,  where  churches  are  ruled  over  by  a  selfish, 
Gospel-hardened,  sectarian  ring,  gross  injustice  is  often 
lavishly  meted  out  to  opposers — though  Stephen -like  in 
piety  and  usefulness. 

455.  It  is  all   important  that  the  judgment   be  cor- 
rectly educated,  the   affections   purified   and   properly 
directed,  and  for  this  object  God  gave  us  a  revelation  of 
his  will — the  only  correct   standard    of    thought,  feel- 
ing, and  action,    in  all  circumstances  and  conditions 
of  life. 

456.  A  varying  conscience  is  no  more  certain  guide  with 
respect  to  what  God  requires  of  man   than   is  a  wind- 
vane   to  the  temperature  of   the  atmosphere.     Church 
authorities  frequently  make  a  law  to  bind  the  conscience, 
ostensibly  to  insure  rapid  growth  in  grace,  as  the  con- 


CONSCIENCE,   WHAT  IS  IT?  231 

fessional,  and  what  is  called  the  "  class-meeting," 
which,  when  made  a  test  of  experimental  Christianity, 
is  essentially  "modified  popery."  The  real  design, 
however,  is  to  keep  the  parties  safely  within  the  de- 
nominational fence.  What  God  has  not  made  obliga- 
tory as  necessary  to  salvation,  no  church  has  a  right  to. 

457.  Conscience,  in  and  of  itself,  is  not  the  voice  of 
God  in  the  soul,  and  never  can  be  only  as  directed  by 
Divine  truth  and  aided  by  the  Holy  Spirit.  Nor 
is  it  a  shield  behind  which  any  transgressor  can  hide 
under  the  plea  that  his  conscience  "  did  not  condemn 
him/3  The  very  worst  acts  in  the  calendar  of  crimes 
have  been,  and  are,  committed  under  the  like  plea  ; 
which  is  one  of  the  deviPs  most  convenient  hiding 
places  for  his  agents,  both  in  the  church  and  out  of  it. 
This  plea  and  the  law  of  libel  become  a  very  spacious 
shield  for  thousands  of  villains  in  church  and  state,  and 
elsewhere,  to  prey  upon  society  and  deeply  disgrace 
humanitv.  I  Cor.  ii.  11-15. 

V 

458  If  man  could  have  known  unerringly  what  was 
right  and  wrong  iu  every  relation  of  life,  toward  God 
and  his  fellow-man,  there  would  scarcelv  have  been 

•^  */ 

much  need  of  a  revelation,  such  as  he  has  given  us,  with 
the  express  design  that  the  man  of  God  may  be  complete, 
furnished  completely  unto  every  good  work,  II  Tim. 
iii.  17.  Right  and  wrong,  good  and  evil,  are  eternal 
principles  in  and  of  themselves,  and  the  moral  sense 
completely  coincides  with  them.  In  all  cases  the  Bible 
approves  of  an  act  because  it  is  right,  independent  of 
time,  circumstance  or  relations.  If  the  Bible  condemns 
a  thought,  feeling,  or  act,  it  is  because  it  is  wrong  in 
and  of  itself.  There  is  a  sense  of  right  and  wrong,  of 
justice  and  injustice,  to  some  extent  among  all  nations, 


232      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Rom.  ii.  14.  And  I  believe  there  are  no  more  con- 
scientious men  and  women  on  the  face  of  the  earth  than 
are  often  found  among  the  heathen.  The  Bible  is 
designed  to  direct  the  conscience  aright ;  but  it  can 
only  do  this  by  educating  the  mind  and  purifying  the 
affections,  and  thereby  correct  the  judgment,  Deut.  xi. 
16-21. 

459.  Even  our  physical  senses  of  seeing,  hearing, 
feeling,  etc.,  are  liable  to  serious  mistakes.  They 
must  be  educated  to  wisely  distinguish  and  recognize 
the  variety  of  colors,  sounds,  odors,  and  the  nature  of 
objects  that  affect  the  tactile  nerves,  etc.;  but  when 
educated  to  the  utmost  practicable  extent  they  are  still 
liable  to  error.  The  mental  faculties,  such  as  percep- 
tion, understanding,  memory,  judgment,  are  not  in- 
fallible, The  untrained  mental  faculties  may  perceive 
some  truths,  reason  out  some  conclusions,  and  recall 
some  facts,  and  judge  rightly  in  some  others,  but  the 
process  and  results  are  often  confused.  But  when  they 
have  been  trained  to  the  utmost  perfection,  they  are 
still  liable  to  mistakes  ;  so  conscience,  apart  from 
Revelation  and  the  aid  of  the  Holy  Spirit,  is  not,  and 
never  can  be,  an  unerring  moral  guide.  It  is  capable 
of  approving  the  wrong  and  reprobating  the  right.  It 
prompted  Saul  to  consent  to  Stephen's  death,  and  guard 
the  clothes  of  the  fiendish  murderers  of  that  holy  man  ; 
and  afterward  to  boldly  reason  of  righteousness, 
temperance,  and  judgment  to  come,  until  Felix 
trembled,  and  to  fearlessly  preach  Jesus  and  the 
Resurrection  before  Festus  and  Agrippa  ;  and  lift  up 
his  voice  in  behalf  of  Jesus  of  Nazareth  in  Imperial 
Homo,  to  the  sacrifice  of  his  own  life.  Though  Paul 
was  a  distinguished  scholar,  a  prince  of  philosophers,  a 


CONSCIENCE,    WHAT  18  IT?  233 

giant  logician,  and  unrivaled  preacher,  his   conscience, 
as  Saul  and  Paul,  varied  between  very  wide  extremes. 

460.  "All  the  mental  and  moral  faculties  of  the  soul 
must  be  educated  and  trained  under  the  influence  and 
guidance  of  Divine  Truth  and  Spirit  of  God,  in  order 
to  excel  in  the  performance  of  duty.     For  it  is  by  edu- 
cation and  practice  that  the  eye  and  ear  distinguish  the 
face  and  voice  of  a  friend  from  those  of  an  enemy  ;  and 
the  artist   acquires   such    artistic   skill    in     sculpture, 
painting,    and  music.     By  education  and  practice  the 
skill  of  the   florist  excels   with   respect   to    color   and 
fragrance,  that   the  understanding  of  the   philosopher 
excels  in  perception  and  reasoning,   and  the  orator  ex- 
cels  in   rapidity  of  thought  and  fluency  of   expression 
and   logical  reasoning.     And  it  is  only  by  divinely  di- 
rected  soul-culture   that    the    conscience  can  excel  in 
moral  and  spiritual  sensitiveness,  and  in  quick  and  cor- 
rect perception  of  purity  and  duty."     (Largely  selected 
from  an  article  by  Dr.  Bates  in  Microcosm.) 

461.  The  view  of  the  moral  sense  and  conscience,  as 
set  forth  in  the  first  part  of  this  article  clearly  shows 
why  and  how  "  our  decision  on  any  subject  will    vary 
with  the  nature  and  extent  of  our  information  on  it,  or 
the  thoroughness  and  candor  with  which    we  examine 
it."     "And  why  decisions   of  conscience  will  be  right 
or  wrong  on  any  given  question,  according  as  it  is  cor- 
rectly or  incorrectly  instructed  on  that  particular  sub- 
ject ;  and  why  it  will  change  with  every  change  in  the 
amount  of   light  or  darkness  that  environs  it.     When 
one  trained  a  Catholic  emerges  into  the  Bible-light  of 
Protestantism,  his  conscience  reverses  its  decisions  on 
a  variety    of  subjects ;  and  when    one    trained    in  the 
sacred   truths  of    genuine  Protestantism   comes  under 


234:      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

the  power  of  Catholicism,  his  conscience  also  alters  its 
voice,  and  approves  what  it  before  condemned,  and 
condemns  what  it  before  approved."  Conscience  in 
and  of  itself  is  no  more  a  safe  guide  in  morals  than 
Ananias  and  his  wife  were  safe  guides  with  respect  to 
truthfulness.  And  yet  there  is  a  grandeur  about  con- 
science that  excites  our  admiration.  For  it  required 
three  years,  more  or  less,  of  theological  training,  with 
many  prayers,  to  so  pervert  the  consciences  of  noble 
Christian  young  men  with  much  mental  suffering  be- 
fore even  an  implied  approval  of  slavery  could  be 
wrested  from  them  !  Any  conscience  that  can  approve 
of,  or  connive  at,  the  trampling  under  foot  of  that 
sublime  precept  of  Christ  :  "All  things  therefore  what- 
soever ye  would  that  men  should  do  unto  you,  even  so 
do  ye  also  unto  them,"  is  already  within  the  serpentine 
coils  of  the  devil. 

462.  "  Conscience,  apart  from  Divine  Kevelation,  has 
very  erroneous,  conflicting,  and  often  degrading  views 
of  the  nature,  unity,  character,  and  worship  of  the 
true  God."  Some  believe  in  a  God  of  wisdom,  love 
and  holiness  as  revealed  in  the  Bible,  while  others  be- 
lieve him  to  be  guilty  of  dishonesty,  and  of  the  gross- 
est crimes.  Some  believe  in  worshipping  the  true 
God  reverently  in  simplicity  with  clean  hands  and  a 
pure  heart;  others  believe  in  worshipping  him  with 
costly  and  showy  pantomimic  rites  and  ceremonies. 
Some  believe  in  one  God  only,  and  others  believe  in 
many  and  of  great  variety.  The  forms  of  religious 
belief  aud  practices  are  very  numerous,  and  most  of 
them  erroneous,  taking  the  Bible  for  our  standard  ; 
yet  they  often  seem  to  be  held  with  as  much  firmness, 
honesty,  and  sincerity  as  were  the  radically  anti-Chris- 


CONSCIENCE,   WHAT  18  IT?  235 

tian  views  of  Saul  of  Tarsus.  How  glad  we  are  that 
our  Heavenly  Father  has  said — that  he  is  nigh  unto 
them  that  are  of  a  broken  heart  ;  and  saveth  such  as  be 
of  a  contrite  spirit.  Psa.  xxxiv.  18. 

463.  Even   nations   that  were  made  acquainted  with 
the  True  God,  glorified   Him  not  as  God  ;  but  became 
vain  in  their  imaginations  and  their  foolish  hearts  be- 
came darkened.     And  not  desiring  to  retain  God  in  their 
knowledge,  they  changed  the   truth   of  God  into  a  lie  ; 
that  is,  for  the  materialized    thoughts  manifesting  the 
true  God  in  creation,  they  substituted  idols  representing 
the  deep,  dark,  rampant  corruptions  of  their  own  im- 
pure hearts  and  depraved  minds  ;  their  highest  objects 
of  worship  were  adulterers,  fornicators,  and  prostitutes 
of  the  most  infamous   kind,  supported  and  patronized 
by  those  more  infamous  still.     Yes ;  they   worshipped 
the  creature  (created  persons  or  things)  instead  of  the 
Creator.     And  thus    fearfully   did    their  "  mind    and 
conscience  become  defiled/'  "  cauterized,  seared  as  with 
a  hot  iron."     Study  Rom.  i.  18-32. 

464.  Even   the  most  learned  philosophers  of  heathen 
Greece  and  Rome  in   their  golden-era  of  learning,  phil- 
osophy, poetry,  and   eloquence,  could  not  agree  as  to 
what   was   the   chief   good.     For   Cicero,  speaking   on 
this  subject,  says  :  "  There  is  so  great  a  diversity  among 
the  philosophers  that  it  is  almost  impossible  to  enumer- 
ate    their     different     sentiments."       Fletcher,     who 
examined  two  hundred  and  eighty-eight  of  these  theories, 
says  that  not   one  of  them  made  the  chief  felicity  (of 
man)  to   consist  in  the  knowledge   and  enjoyment   of 
God. 

465.  Even    the    Jewish   doctors,    favored   with    the 
instructions   of    the  Old    Testament   Scriptures,  while 


236      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

teaching  the  people  the  obligation  to  love  their  neigh- 
bors, taught  also  the  propriety  of  hating  their  enemies, 
and  that  the  church,  though  terribly  corrupt,  had  prior 
and  stronger  claims  for  support  on  the  children  than 
their  own  destitute  parents  !  And  Saul  of  Tarsus,  one 
of  the  greatest  scholars  and  religionists  of  his  time,  was 
an  educated  sectarian  bigot  who  persecuted  the  disci- 
ples unto  strange  cities.  Let  us  come  down  to  later 
times,  to  the  approaching  noonday  of  Gospel  light. 
In  1572,  during  the  reign  of  Charles  IX.  of  France,  we 
have  the  brave  old  Admiral  Coligni  butchered  in  cold 
blood  to  gratify  a  Catholic  bigot,  the  Duke  of  Guise, 
whose  conscience,  manipulated  by  Gregory  XIII.,  de- 
manded the  sacrifice  of  the  French  Protestants.  The 
murder  of  the  admiral  and  the  throwing  of  his  body 
down  into  the  street  was  the  signal  for  the  butchery  of  ten 
thousand  Protestants  in  Paris  alone  in  the  short  period 
of  three  days,  and  throughout  France  nearly  one  hun- 
dred thousand. 

466.  In  our  own  day,   Brown's  conscience  approved 
of   murdering  the  white  men   of  Virginia   to   free  the 
blacks,  and  Guiteau's  conscience  claimed  a  divine  com- 
mission to  assassinate  Garfield,  but  the  consciences  of 
twenty-four   jurymen   approved   of   hanging    them    as 
murderers. 

467.  Such  a   babel  of   discordant  utterances  does  the 
benighted   conscience   produce   on  the  most  important 
of   all  subjects — man's  relation   to   his   fellow-man,  to 
God,  and  to  eternity,  that  it  becomes  one   of   the   most 
dangerous  of  all  guides;  for  it   cries   peace   and  safety 
while  destruction  is  momentarily  impending. 

468.  As    a    guide,     when    uninstructed   by   Divine 
Truth  and  unsanctified  by  the  Holy  Spirit,  conscience 


CONSCIENCE,   WHAT  IS  IT?  237 

is  about  as  unreliable  as  a  wind-vane,  now  pointing  this 
way  and  now  the  opposite,  uttering  through  one  person 
its  approval  of  a  given  course,  and  through  another  its 
condemnation  of  it.  Nor  is  the  conscience  in  a  nomi- 
nally Christian  community  essentially  different  from 
what  it  is  in  pagan  lands.  Ignorance,  conceit,  pride, 
fashion,  prejudice,  selfishness,  ambition,  sect,  order,  and 
creed,  all  act,  more  or  less,  on  most  men  as  the  wind 
acts  on  a  weather-vane.  But  of  all  consciences  to  be 
objectively  feared,  that  of  the  religious  bigot  who  has 
held  the  truth  in  unrighteousness,  and  whose  conscience 
has  become  seared  as  with  a  hot  iron,  until  all  moral 
sensibility,  with  respect  to  right  and  wrong,  truth  and 
error,  sin  and  holiness,  reverence  and  fear,  has  passed 
away,  is  most  to  be  dreaded.  It  would  be  almost  as 
wise  to  expect  pure  morality  from  a  Tetzel,  justice  from 
a  Tyrant,  or  mercy  from  a  Nero.  John  xix.  6,  15,  18; 
Acts  ii.  22,  23;  iii.  13-17;  iv.  55-60. 

469.  What  cannot  a  perverted  religious  principle  do 
when   directed    by  an   evil  conscience,    and  reinforced 
by  unbelief,    ignorance,    prejudice,    a   passionate  zeal, 
restless  ambition,  and  sometimes  hatred.     The  subjects 
of  such  states  of  mind  and  heart  are  often  capable  of 
cruelty    the    most   heartrending,    and   persecution  the 
most   diabolical,    Matt.    xvi.    21;  John   xvi.  2,  3;  Acts 
xiii.  50;  xvi.  23;  xvii.  5;  xxi.  27-36;  xxii.  4. 

470.  Who  can  doubt  that  there  is  a  religious  instinct 
in  human  nature;  for  the  universal  systems  of  idolatry, 
with  all  their  superstitions,  cruelties,  licentious  ritual- 
ism, and  sacrifices,  animal  and  human,  attest  this  fact. 
Of  all  wars,  those   in   which   the   religious   element  is 
most  prominent  are  most  dreaded,  and,  generally,  the 
most  bloody.     There  is  no  meanness  too  base,  cruelty 


238      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

too  inhuman,  no  death  too  horrible  to  inflict,  that  the 
conscience  of  a  zealous,  religious,  sectarian  bigot  cannot 
approve  of,  as  witnessed  in  the  murder  of  our  Lord  and 
millions  of  his  faithful  servants.  Rome  stands  historic- 
ally charged  with  from  fifty  to  a  hundred  millions,  and 
other  professed  Christians  have  shared  largely  in  adding 
to  the  number  of  martyrs.  Very  few  churches  are 
wholly  free  from  the  spirit  of  persecution.  Wherever 
the  boycott  spirit  is  manifested  against  Christian  liberty 
and  right,  there  is  the  devil-spirit;  and  heathen  and 
false  religionist  seems  to  have  vied  with  each  other  as  to 
which  should  be  most  devil-like.  Think  of  pro- 
fessed Christians  burning  a  parturient  mother  and  then 
throwing  the  new-born  babe  into  the  midst  of  the  fire! 
Think  of  fathers  and  mothers  butchered  in  cold  blood 
and  the  brains  of  their  little  ones  dashed  out  on  the 
rocks  at  the  demand  of  a  perverted  religious  conscience, 
as  in  Ireland,  instigated  by  Popery!  There  is  a  class  of 
refined  religious  persecutors,  closely  related  to  the  old 
"  Star  Chamber;"  compared  with  whom  "highwaymen" 
are  gentlemen;  these  are  generally  satisfied  with  the 
money;  but  the  former  would  not  only  take  character, 
reputation,  social  standing,  subsistence,  and  hurry  their 
victim  out  of  the  world,  but  even  close  the  door  of 
heaven  against  the  ransomed  spirit;  and  do  all  this  in 
the  name  of  Christianity! 

471-  Witness  the  persecutions  by  the  Jews,  and  by  the 
Papacy  which  commenced  in  the  twelfth  century  under 
Pope  Innocent  (so-called)  who  incited  the  princes  of 
several  Catholic  countries  to  commit  to  the  flames  the 
moat  illustrious  servants  of  Christ;  these  persecutions 
were  carried  out  in  tha  most  appalling  manner  in  France, 
Germany,  Italy,  Spain,  Hungary,  Poland,  Holland, 


OOtfSCIENCE,   WHAT  IS  IT?  £39 

England,  Scotland,  Ireland,  Spanish  America,  oto. 
In  the  last  named  country  alone,  in  the  space  of  about 
forty  years,  it  is  estimated  that  about  fifteen  millions  of 
Christians  were  sacrificed  by  the  Papacy.  The  massacre 
of  Bartholomew  in  France  on  the  24th  of  August,  1572, 
remains  to  this  day  as  an  example  of  cold-blooded 
butchery  without  a  parallel  in  the  annals  of  the  world. 

472.  "  The  brave  old  Admiral  Coligni  (ko-len-ye)  pre- 
sented a  petition  from   the  Christian  Huguenots   pray- 
ing protection  from  popish  persecution,  and  that  they 
might  be  permitted  to  read  the  Bible,  and  hold  religious 
meetings   in   open   day.      The   popish   reply    was  the 
plunging  of  a  sword  through  the  old  hero's  heart,  and 
the   throwing   of   his  body  out  of   the    window,  where 
every  indignity  that  fiendish    hate   could   invent   were 
heaped  upon  it.     Immediately  from  every  part  of  Paris 
the  ringing  of  bells,  the  crashing  of  doors,  the  sound  of 
musket-shots,  the  rush  of  armed  men,  the  shrieks  of 
their  victims,  the  groans  of  the  dying,   and,  high  over 
all,  the   yells   of  the  frantic  religious  mob,  fiercer  and 
more  pitiless  than   hungry  wolves,  created  a  tumult  re- 
semblingau  imaginary  bloody-jubilee  of  hell.'3    Oh!  how 
appalling  to  the  mind  and  sickening  to  the  heart  to  read 
the  record  of  that    horrible  slaughter!  all  done    in  the 
name  of  the  meek  and  lowly  Jesus  who  came  to  bring 
peace  and  good  will  to  men. 

473.  Marshal  Tavannes,   the  director  of  this  Popish 
butchery,  rode  the  streets  with  his  sword  dripping  with 
Protestant  blood,  shouting  as  he  passed  along,  "  kill, 
kill;"  and  kill  they  did,  until  twenty  thousand  victims 
lay  weltering  in  their  blood!      In  his  dying  confession 
the   marshal  said  that  he  looked  upon  his  conduct  on 
that    memorable  day    "as  a   meritorious  action,  which 
ought  to  atone  for  all  the  sins  of  his  life!" 


240      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

474.  "  When  the  news  reached  Rome,  Pope  Gregory 
with   his  gorgeous  procession  of   cardinals  felt    under 
obligation   (that  is,  their  consciences  bound  them)  to 
march  to  St.  Marks,  and  in  the  most  solemn  manner    to 
give  thanks  to  God  for  so  great  a  blessing  conferred  upon 
Rome  and   the  Christian  world.     Cannons  were  fired, 
the    city   illuminated    with    bonfires,  great    rejoicing, 
and   a  general  jubilee  published  throughout  Christen- 
dom, calling  on  the  faithful  to  return  thanks  to  God 
for  the  glorious  extirpation  of  the  enemies  of  truth  and 
the  church  of  France. w    Such  is  the  fruit  of  a  benighted, 
seared  conscience,  past  feeling.     What  a  graphic   but 
sad    commentary   on    our   Lord's    words:    "Yea,    the 
time   cometh    that    whosoever   killeth   you    will    think 
that    he    offereth    service     unto    God  ;"    and,    Why? 
"Because   they  have  not  known  the  father  nor  me," 
John  xvi.  2,  3. 

475.  Now  let  us  look  on  the  other  side.     An  enlight- 
ened and   purified  conscience,  "  void  of  offense  toward 
God  and  toward  man,"  exhibits  practical  Christianity 
in   its   sublime   grandeur,  and    becomes    the  source  of 
great  moral   power  for  good,  and  often  results  in  true 
spiritual    heroism.      Examples   are    numerous.      Noah 
shall  head  the  list.     For  one  hundred  and  twenty  years 
he  stood  alone,  doubtless  laughed  and  jeered  at  as  a  crazy 
crank;  yet  he  stood  firm  in   his  loyalty  to  the  God  of 
heaven  and  vindicated  Jehovah  V  claims  to  the  obedience 
of  a  rebellious  and  defiant  world.     Elijah  arrays  himself 
single-handed    against  four  hundred  and   fifty  of    the 
nation's  traitors,  and  challenges  to  immediate  conflict 
on  the  very  spot,  and  ere  he  sheathed  his  sword  every 
one  of  them  was  slain  at  the  brook  Kishon.     Thus  was 
punished  high  treason   against   the   Invisible  King   of 


CONSCIENCE,    WHAT  IS  IT f  241 

Israel,  I  Kings  xviii.  25-39.  And  here  is  Jeremiah 
standing  amid  the  rebellious  authorities  of  the  chosen 
people  like  a  rock  amid  the  ocean  storm,  persecuted, 
imprisoned,  starved,  threatened  with  death,  but  still 
loyal  and  true  to  duty.  Daniel,  the  greatly  beloved, 
assumed  an  immovable  attitude  against  the  combined 
powers  of  the  Babylonian  Empire  in  conclave  assembled, 
and  the  savage  lions  waiting  for  their  victim;  but 
Daniel  brought  the  rulers  of  the  vast  empire  for  the  first 
time  to  acknowledge  the  One  True  God,  the  Creator  of 
heaven  and  of  earth.  Paul,  in  defiance  of  persecution, 
suffering,  and  threatened  death,  planted  the  ensign  of 
the  Cross  on  the  seven  hills  of  Rome,  and  in  the  name 
of  the  King  of  kings  annexed  the  whole  Roman  Empire 
to  the  domain  of  the  Prince  of  Peace.  And  as  he 
unfurled  the  Gospel  flag  to  the  breeze  he  triumphantly 
shouted — "I  am  now  ready  to  be  offered'  -"  For  me 
to  live  is  Christ,  but  to  die  is  gain/'  for  I  see  the  victor's 
crown  awaiting  me.  Need  I  speak  of  the  immortal 
Bunyan  in  Bedford  jail;  of  Knox  whose  prayers  Queen 
Mary  feared  more  than  a  hostile  army;  of  Luther  who 
put  to  flight  the  ecclesiastical  forces  of  the  Pope;  of 
Huss,  who,  rather  than  to  deny  his  Lord,  chose  to 
expire  amid  the  martyr  flames,  kindled  by  the  fiery 
breath  of  the  same  relentless  foe  of  a  free  Gospel;  and 
of  Zuinglius  of  Switzerland,  who  laughed  with  holy 
scorn  at  the  weapons  of  the  popish  soldiery  by  whom  he 
fell,  and,  as  he  died,  said:  "They  can  slay  the  body, but 
they  cannot  kill  the  soul/3  Their  vengeance  was  only 
appeased  by  burning  his  body  to  ashes.  If  we  read  the 
signs  of  the  times  aright,  the  rising  generation  of  Pro- 
testants may,  amid  tears  and  blood,  learn  the  priceless 
value  of  a  free  and  pure  Gospel. 


242      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

476.  What  pain  is  to  the  body  guilt  is  to  the  soul  or 
spirit.      A   defiled,    polluted,    guilty    conscience   often 
becomes    the   cause    of   contemptible  cowardice,  some- 
times  of  indescribable  anguish  even  in  this  life,  and 
often   leads   to   self-murder.     For   a   consciousness   of 
guilt  blended  with  the  fear  of  punishment  gives  rise  to 
despair,  often  resulting  in  remorse,  the  most  excruciat- 
ing pain  known  here  to  the  soul.     Only  a  few  examples 
are  here  given  in  proof. 

477.  Cain  said,,  "  My  punishment  is  greater  than  I  can 
bear,  and  every  one  who  findeth  me  shall  slay  me,"  Gen. 
iv.    13,  14.     Joseph's   brethren    privately   said    to   each 
other,  "We  are   verily  guilty  concerning  our  brother — 
therefore  is  this  distress  come    upon    us,"  Gen.  xlii.  21. 
Jonah  in  his  confession  said  :  "  I  am  afraid  of  the  Lord, 
the    God  of  the  heavens,  who   made    the  sea  and    the 
dry  land,"  because  "  I  know  that -for  my  sake  this  great 
tempest   is   upon   you,"   chap,  i,  10,  12.     Judas,  over- 
powered by  the  burning  guilt  of  his  unparalleled  treach- 
ery, exclaimed,  "I  have  sinned  in  that  1  have  betrayed 
innocent  blood  ;   and  he    cast   down    the   thirty  pieces 
of  silver  in   the  temple,  and  departed,  and    went  and 
hanged  himself,"  Matt,  xxvii.  3,  4,  5.     John  Randolph, 
the    patriotic   statesman,  had    so   lived,  that   when    he 
came  to  die,  he  cried  out  three  times  with  a  loud  voice, 
"  Remorse  !  Remorse  !  Remorse  !''     Perhaps  the  sever- 
est pain  ever  experienced  in  the  great  trunk-nerves  of 
the  body  is    the   nearest  approach  we  can  make  as  to 
what  remorse  must  be  to  the  soul.     After  Charles  IX. 
of    France    had  long  resisted  the  earnest  entreaties  of 
the  Catholic  cardinals  to  exterminatj  the  Christian  Hu- 
guenots— the    very  best  citizens  of  France — he  finally, 
after   a  painful  struggle,  yielded   to  their  appeals,  and 


CONSCIENCE,   WHAT  IS  IT f  243 

consented  to  the  deed.  Starting  up  suddenly  in  one  of 
those  transports  of  fury,  to  which  he  was  subject,  he 
declared,  with  fearful  execrations,  that  not  one  Hugue- 
not should  be  left  alive  in  his  kingdom  to  reproach  him 
with  the  deed  !  And  the  Catholic  party,  being  thus 
encouraged,  so  persevered  with  their  entreaties,  threats, 
and  intrigues  that  he  felt  compelled  to  order  the  in- 
fernal butchery  of  those  noble  Christian  people,  who  had 
so  long  manifested  such  uncompromising  moral  heroism. 
They  so  worried  him,  he  gave  the  bloody  order  to  ob- 
tain peace ;  but  did  he  get  it  ?  This  case  reminds  us 
of  the  noble  Christians  of  "  Tara  "  in  Ireland,  and  their 
tragic  fate.  Crime  and  peace  cannot  unite.  No.  If 
there  were  no  Huguenots  to  testify  against  them,  there 
was  an  unseen  God  above  and  around  them,  taking  a 
minute  record  of  all  their  fiendish  bloody  acts  ;  and  a 
conscience  within,  whose  scorpion  stings  would  soon  be 
felt  to  an  extent  that  no  language  can  express.  Man 
can  never  get  beyond  these  ever  present  witnesses,  that 
cannot  be  spirited  away,  nor  bribed,  nor  silenced.  Dur- 
ing the  last  hours  of  the  French  king,  his  agony  was  so 
great  on  account  of  his  terrible  crime  that  the  blood  not 
only  poured  out  of  his  mouth,  but  in  many  places  oozed 
through  his  corrugated  veins.  So  unendurable  does  the 
mental  pain  inflicted  by  an  outraged  moral  sense  some- 
times become,  that  the  escaped  murderer  will,  after 
traveling  round  the  world  and  plunging  into  all  the 
follies  and  vices  of  dissipation  in  search  of  peace,  return 
to  the  scene  of  his  crime,  and  give  himself  up  with  a 
request  to  be  hung,  hoping  thereby  to  mitigate  his 
sufferings ;  while  others  accomplish  the  same  thing  by 
poison,  by  drowning,  by  the  revolver,  or  the  dagger. 
The  spirit  (roo-ach)  of  a  man  will  sustain  or  support 


244      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

his  sickness,  disease,  or  pain  of  body,  but  a  censured, 
condemned,  punished  spirit  who  can  bear?  Prov. 
xviii.  14. 

478.  When  an  abused  moral  sense  is  fully  aroused,  the 
will  and  all  the  mental  faculties  are  utterly  powerless, 
and   the  guilty  wretch  often  seeks  supposed  relief  by 
suicidally  rushing  into  the  presence  of  an  outraged  and 
Omnipotent  God. 

479.  There  is  no  ignorance  so  dangerous  as  that  which 
proceeds  from  a  benighted  conscience  ;  being  buttressed 
up   by   pride,  conceit,  obstinacy,  and   recklessness,  all 
tightly  bound  together  by  self-will  as  by  a  massive  ring 
of  steel.     So   long  as  the  unyielding  resistance  of  the 
will  continues,  the  soul  simply  cannot  be  saved.    Hence 
the  Saviour  said  :    "  Ye   will  not  come  unto  me  that  ye 
may  have  life,"  John  v.  40. 

480.  We  cannot  sever  the  bond  that  forever  binds  us 
to  moral  government  ;  nor  can  we  escape  the  power  or 
flee  from  the  presence  of  conscience.    It  may  be  silenced 
for  a  time,  may  be  put  to  sleep  by  persistence  in  igno- 
rance, vice,  neglect,  or  unbelief;  but,  sooner  or  later,  it 
will  be  startled  into  such  energetic  and  ceaseless  activity 
that  sinners  will  say  to  the  mountains  and  rocks,  "Fall 
on  us,  and   hide   us  from   the  face  of  him  that  sitteth 
on   the   throne,  and   from  the   wrath   cf   the   Lamb," 
Rev.  vi.  16. 

481.  What  pain  is  to  the  body,  guilt   and   fear   of 
punishment  are  to  the  soul  ;   what  sensibility  is  to  the 
physical  body,  consciousness  is  to  the  spirit ;  what  con- 
sciousness is  to  the  spirit,  conscience  is  to  the  moral  sense 
and  the  mental  faculties,  and  these  again   have  direct 
reference    to    the    Divine    moral   standard   of  thought, 
feeling,  and  action. 


CONSCIENCE,   WHAT  IS  IT?  245 

482.  Consciousness   is  the  spirit's  functional   power 
and  act  of  knowing  itself  in  its  thoughts,  emotions,  and 
volitions.     Conscience  is  the  spirit  knowing  itself  in  all 
its   moral   relations,   thoughts,    feelings,    choices,    and 
volitions,  with  strict  regard  to  the  requirements  of  the 
Divine  Law,  with  authority  to  command  and  approve 
the  right,  and  to  forbid  and  condemn  the  wrong. 

483.  A  man's  preferences  determines  the  current  of 
his  thoughts,  and  these  prepare  the  way  for  his  belief, 
and  belief  gives  birth  to  corresponding  action,  and  re- 
peated action  forms  character,  and  character  determines 
destiny.     Therefore    every   man    is   under   imperative 
obligation  not  only  to  be   sincere,  but  above   all,  to  be 
correct  in  his  thoughts,  judgments,  and  feelings,  that 
his  convictions  of  duty  may  also  be  correct,  measured 
by  a  Divine  standard. 

484.  The  sinner  may  say  in  his  heart — There   is  no 
God  ;  but  in    some   unexpected  moment   that   unseen 
Being  may  touch  the  secret  spring  of  his  conscience  and 
compel  the  soul — the  inner  man — to  see  himself  as  he  is. 
The  result  will  be,  the  exclamation  :  0,  wretched  man 
that  I  am  !  encompassed  by  a   life   of   sin,    vice,    and 
crime.     0,  whither  shall  Iflee;  an  angry  God  above  and 
a  guilty  conscience  within — a  stinging  conscience  within. 


246      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XXXV. 

FAITH,    WHAT    IS    IT? 

485.  Faith  in  its  ordinary  acceptation  is  a  simple  act 
of  the  mind — of  a  substantial  personality.     It  was   in 
this   sense  that  Christ   spoke  of   it   in  John  x.  37,38  : 
"  If  I  do  not   the  works  of  my  father,  believe  me  not. 
But  if  I  do,  though  ye  believe  not  me  (my  declaration 
concerning  myself),  believe  the  works"  (as right,  great, 
and  good  ;  for  such  is  the  meaning  of  kala  erga,  v.  32). 

486.  The  body  is  the   instrument  of  the   mind,  and 
must  do  its  commands  ;  the  mind  is  the  agent  of  the 
spirit,  and    must  carry  out  its  behests  ;  responsibility, 
therefore,  in  the  last  analysis   attaches   to  the   spirit, 
bearing  the  divine  image  in  personality.     Faith  is  the 
distinguishing  power  of  the  spiritual  nature  of  man,  as 
reason  is  of  his  mind  and  force  of  his  body.     As  reason 
is   superior   to  force,    so   faith   is  superior  to   reason. 
Faith  enables  us  to  grapple  with  our  physical  surround- 
ings, control   and  subordinate  them   to   our   purposes. 
So   reason   enables   us    to    grapple    with    our    mental 
environments,  giving  us   the    mastery    over    principles 
which  come  within  the  domain  of  the  mind. 

487.  Faith  is  a  necessary  element  in   all  knowledge  ; 
they   are  inseparably  united   and  cannot  be  divorced. 
Even  our  senses  are  not  always  reliable,  and  we  must 
have  faith  in  their  normal  action  before  we   can   rely 
upon  their  testimony. 


SAVING  FAITH.  347 

"  Faith  in  the  man  and  in  the  reliability  and  accuracy 
of  his  information  are  essential  to  the  acceptance  of  the 
information  he  claims  to  impart,  whether  he  be  a  mes- 
senger, teacher,  scientist,  philosopher,  or  historian. " 
The  very  food  we  eat  is  no  exception.  Indeed  we  live 
by  faith  as  to  our  material  bodies,  and  our  social  life  is 
largely  based  upon  it. 

488.  In  this  simple  sense  scholars  often  speak  of  faith. 
Richard  Hooker  says:  " Faith  is   the    higher  exercise 
of   reason."     Prof.  Virchow  admits  that   "  faith    is  as 
necessary   in   science   as   in  religion."     Prof.  William 
Pierce  says  :  "Faith  in  the  supernatural  is  as  necessary 
in  science  as  to  the  conduct  of   life  ;  and    the  ripest 
scholar  is  not  wise  if  he  leaves  behind   him    the   filial 
spirit  which  says  at  every  stage,  '  Our  Father  which  art 
in  heaven/        Prof.  Gray  says  :  "  Faith,  in  a  just  sense 
of  the  word,  assumes  as  prominent  a  place  in  science  as 
in  religion.     It  is  indispensable  in  both."     Prof.  Cooke 
uses  these  words  :  "  Moreover,  faith  is  not  peculiar  to 
religion.     All  our  knowledge,  not  the  result  of  personal 
observation  and  investigation,  is  held  on  faith,  that  is, 
on  trust  in  other  men  ;  and  absolutely  all  knowledge  is 
held  on  trust   in  the  authority  of   our   own    powers." 
(Dr.  G.  H.  McKnight.) 

SAVING    FAITH. 

489.  The  Hebrew  word  aman,  Gen.  xv.  6,  corresponds 
to   the   Greek  word  pisteuo,  Gal.  iii.  6  ;  James  ii.  23. 
The  first  time  this  Hebrew  term,  translated  "  believed/' 
is  used   in    the    Bible,  is  in  the  above  passage,  "  And 
Abram  believed  in  Jehovah,  and   it  was  counted  [esti- 
mated, reckoned,  accounted]  to  him  for  righteousness.*3 
Weheemin   is   in    the   third    person,    mas-sing     (Fret, 


248      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

HipJi.},  and  is  from  the  root  aman,  and  expresses  a 
Divine  causative  agent,  co-operating  with  the  im- 
material, moral  and  spiritual  personality  of  Abram, 
perfectly  harmonizing  with  the  New  Testament  dec- 
laration, that  it  is  God  who  worketh  in  you  both  to 
will  and  to  do  of  his  good  pleasure.  The  term 
"  worketh  "  expresses  a  vivifying,  or  quickening  of  the 
soul  by  a  Divine  energy — or  a  Divine  spiritual  force- 
cordially  welcomed  into  the  soul  to  aid  in  its  restoration 
to  the  Divine  image  in  which  it  was  created,  Phil.  ii. 
13  ;  Heb,  xii.  2  ;  Eph.  ii.  8  ;  Rom.  viii.  26  ;  James  v. 
16.  The  first  thought  God  ward,  the  first  desire  for 
deliverance,  the  first  longing  for  restoration  to  the 
Divine  favor,  and  assimilation  to  the  Divine  nature  are 
divinely  originated.  Indeed  this  must  be  so  ;  for  the 
sinner  in  and  of  himself  is  dead  in  trespasses  and  sins. 
Hence,  the  Scriptures  affirm  that  the  sinner  is  born 
again,  "not  of  bloods" — natural  descent,  as  from 
Abraham  and  Sarah,  the  boast  of  the  Jews  ;  "  nor  of 
the  will  of  the  flesh" — man's  free  will,  which  is  carnal 
and  corrupt,  and  hostile  to  God  and  holiness  ;  "nor  of 
the  will  of  man  '  -the  best  of  men  as  Abraham,  David, 
and  others  who  desire  the  salvation  of  their  kindred  ; 
"  but  of  God,  who  of  his  own  will  begat  he  us  by  the 
word  of  truth,"  John  i.  13.  And  Paul  confirms  this 
when  he  says  :  "By  the  grace  of  God  I  am  what  I 


am/ 


490.  Abram  had  been  so  mentally,  morally  and 
spiritually  quickened  that  he  realized  in  part  the  exalted 
nature  of  the  Divine  Being,  beheld  the  spotless  purity 
of  his  character,  was  assured  of  his  comprehensive  and 
unfailing  love  to  man,  was  so  fully  convinced  of  his 
sublime  and  inflexible  integrity  and  holiness  that  he 
believed  with  his  heart  and  trusted  in  the  Lord, 


SA  VINO  FAITH.  249 

491.  "  Welieemin"  he  caused  to  believe,  give  credit  to, 
confide  in,  lean  on,  depend  on.     His  faith  consisted  in 
believing  with  the  heart,  resulting  in  joyful  trust,  that 
Jehovah    was   the   promised   Messiah — the  divinely  ap- 
pointed   author   of   salvation    in   the  kingdom  of  God, 
accompanied    with   filial   obedience   to   the  .Redeemer. 
Here    all    the    intense   longings    and    aspirations    of 
Abram/s  spiritual  nature  found  an  unchanging  and  sat- 
isfying center  of  rest.     His  whole  history  proves  this. 

492.  This  faith  implies  that  Abram  believed:  1.  That 
Jehovah  was  the  "Iam,';    the  self-existent,  independ- 
ent, the  source  and  producer  of  all  life,  and  the  rightful 
director  of  all  its  activities;  the  Moral  Governor  of  the 
human  race,  and  the   prospective   Lamb   of   God  that 
should    take   away  the   sins  of  the   world;  2.   He  gave 
credit  to  the  revealed  fact  of  his  entire  and  continuous 
dependance  on  Jehovah  for  all   that  he  needed  in  time 
and   eternity,  and   the    consequent   obligations  arising 
therefrom;  3.   He  trusted   in  the  veracity,  ability,  and 
willingness  of  Jehovah  to  abundantly  supply  all  the  re- 
quirements of  his  material  "outer  man,"  and  the  sub- 
stantial spiritual  "inner   man  "here  and  hereafter;  4. 
He  confided  in  and  to  him  all  the  vast  and  inconceiv- 
able interests  of  the  soul  for  time  and  eternity;  5.  He 
leaned  on  him,  as  an  ever  present,  never  failing,  and  all 
sufficient  support,  amid  all  circumstances,  and  under  all 
conditions;  and    6.   He  depended   on  him  as  infinitely 
wise,  omnipotent,  omnipresent,   merciful,  faithful  and 
loving  Creator  and  Father. 

493.  In  this   incipient  believing  with  the  heart,  the 
mind  seizes  the  truth,  II  Thess.  i.  10;   Acts  iv.  4;  xxiv. 
14;  James  ii.  19;  and  the  affections  embrace  it,  Rom.  x. 
9,  10;  Acts  viii,  37;  He"b.  x.  39.      And  this  incipient 


250      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

heart-faith  is  to  Christian  faith  what  the  barely  visible 
rosebud  is  to  the  full-blown,  rose;  or  what  the  infant  is 
to  the  full-grown  person.  This  faith  ripens  into 
Christian  faith,  an  active  and  spiritual  life-force, 
divinely  produced;  it  incites  to  obedience,  prompts  to 
activity,  promotes  perseverance,  works  through  love, 
purifies  the  heart,  and  leads  to  victory  over  the  world, 
the  flesh,  and  the  devil.  Under  the  influence  of  this 
faith  and  through  its  activities  the  soul  becomes  fixed 
and  stable  in  its  convictions,  purposes,  and  determina- 
tions, implying  the  idea  of  a  soul-seizure,  and  a  moral 
and  spiritual  holding  fast,  leech-like  to  Christ,  includ- 
ing the  idea  of  confident  realization,  repose,  and  an 
abiding  sense  of  security. 

494.  From  the  root  of  weheemin  comes  our  "  amen," 
meaning  firm,  faithful,  trustworthy  in  fulfilling  prom- 
ises, "  so  it  will  be/'  This  definition  of  the  word  is 
confirmed  by  the  four  ancient  languages — Hebrew, 
Chaldean,  Arabic,  and  Syriac.  It  is  not  a  supplemen- 
tary prayer  as  our  dictionaries  make  it,  "  so  let  it  be/' 
but  an  expression  of  confidence  and  trust  in  the  Divine 
Promisor  to  whom  the  prayer  is  addressed,  and  an  as- 
surance that  the  petition  presented  will  be  answered  in 
some  way  most  approved  of  by  God  the  Father. 


THE  HOL  T  SPIRIT.  251 


CHAPTER  XXXVI. 

THE   HOLY   SPIRIT,    AND   SIN   AGAINST. 

495.  Three  important  considerations  concerning  the 
Holy  Spirit:  1.  Mind  and  the  Holy  Spirit  are  both  in- 
visible to  man.     Their  presence  can  only  be  determined 
by    the   effects   they  produce.     For   example,  cohesive 
force  that  binds  particle  to  particle  is  not  recognizable 
by  any   of   our   senses;  but   its   effects   are   visible   all 
around  us.      In  each   case  the  cause,  whether  material 
or  immaterial,  is  alike  real  and  substantial.      2.  They 
are  both  indispensable  to  man.     To  be  deprived  of  air 
for  only  a  few  moments  is  sure  physical  death,  and  to 
be  destitute  of  the  Holy  Spirit,  in   the  least  degree,  is 
certain  spiritual  death,  with  the  fearful  liability  to  the 
second  death.     3.   They  are  both  independent  of  him; 
yet  both  are  free  to  his  acceptance,  without  money  and 
without  price. 

496.  Unpardonable   sin    against    the    Holy    Spirit: 
Christ  specially  defines  it  as  consisting  in  ascribing  to 
Satannic   power   the    miracles    he    was  working  by  the 
power  of  the  Holy  Spirit.     It  was  an  evidence  of  per- 
versity so  complete  that  the  man  who  committed  it  was 
utterly  and  forever  forsaken — no  mercy,  no   hope,  and 
exposed  to  utter  destruction. 

497.  Pardonable    sin     against     the    Holy    Ghost  : 
1.    Why    hath    Satan    filled    thine    heart    to    lie    to 
the  Holy  Ghost  ?     It  was    with    the    deepest    meaning 


252      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

that  this  question  was  asked.  Their  dead  bodies  may 
be  represented  as  still  lying  across  the  doorway  of  the 
Christian  church. 

2.  We  sin  against  the  Holy  Ghost  when  we  indulge 
in  wilfulness,  for  has  He  not  come  to  us  as  our  guide, 
able  and  willing  to  lead  us  in  the  way  wherein  we  should 
go  ?  "  Wilf nlness  "  grieves  Him  who  would  most  gladly 
be  our  guide  even  unto  death. 

3.  We  sin  deeply  against  the  Holy   Spirit  when  re- 
fusing to  be  comforted.     He  came   to   be    the  "com- 
forter," yearning  to  soothe  life's  heaviest  sorrows,  and 
dry  grief's  bitterest  tears.     He  is  pre-eminently  the  God 
of  all  comfort. 

4.  We  sin  against  the  Holy  Ghost  in  every  form  of 
untruthfulness,  for  over  and  over  again  does  our  Lord 
refer  to  him  as  the  "  Spirit  of  Truth." 

THE   BIBLE. 

498.  The   temple   of   God's   truth  will  stand  in  its 
symmetry  and  beauty  and  glory,  and  increase  in  each 
from  age  to  age.     Some  of  its  scaffolds  which  men  have 
erected  around  it,  in  creed  and  confession  and  inter- 
pretation will  go  down.     Let  them  go.     What  man  has 
made  man  may  destroy  ;  what  God  has  given  God  will 
preserve.     The  grass  of  infidel  oratory  withereth,  the 
materialistic  scaling  towers  crumble  away,  theological 
kalsomiming  disappears,  and  the  flower   of    Christian 
interpretation  often  fadeth,  but  the  word  of  God  shall 
stand  forever. 

499.  For  nearly  nineteen  hundred  years  the  carnal 
Goliahs  have  made  the  Bible  a  target  for  their  combined 
and  varied  forces,  but  in  every  age  their  batteries  have 
been  silenced,  and  they  have  passed  away  like  the  early 


THE  BIBLE.  253 

dew  before  the  rising  sun.  Tyranny  threw  the  pro- 
phetic history  of  the  world  into  the  lion's  den,  but  an 
angel  from  Heaven  rescued  it  uninjured.  Popery  has 
tried  to  reduce  it  to  ashes,  but  like  the  burning  bush  of 
Moses  it  is  still  unconsumed,  and  still  radiating  light  to 
the  dark  places  of  the  earth.  This  Holy  Book  has  been 
treated  as  an  intruder,  hated  as  a  common  enemy  of 
humanity,  thrown  into  the  fires  of  criticism,  and  the 
furnace,  like  Nebuchadnezzar's,  has  been  heated  seven 
times  hotter  than  it  was  wont  to  be,  but  it  came  out 
unhurt.  Let  the  furnaces  of  the  higher  criticism  be 
heated  twenty-seven  times  hotter  than  they  were  wont 
to  be  heated,  and  the  Bible  will  come  out  from  the 
ordeal  without  the  smell  of  fire  upon  its  pages. 

500.  Let  its  sacred  truths  be  to  you  and  to  me  sweeter 
than  honey,  and  the  droppings  of  the  honeycomb. 
Love  it,  embalm  it  in  your  memory,  enthrone  it  in 
your  heart,  utter  it  on  your  tongue,  embody  it  in  your 
life,  and  immortality  awaits  you.  For,  as  Gladstone 
truly  said,  "Talk  about  the  questions  of  the  day,  there 
is  but  one  question,  and  that  is  the  Gospel.  It  can  and 
will  correct  everything  needing  correction.  My  only 
hope  for  the  world  id  in  bringing  the  human  mind  into 
contact  with  Divine  revelation."  Inspired  ideas  clothed 
in  human  language,  correctly  understood,  are  the  vehicle 
of  Divine  spirit  and  life,  John  vi.  63. 


254      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


HAPTER    XXXVII. 

IMMORTALITY. 

501.  "  If  God,  as  an   intelligent   Creator,  can  exist 
without   a   material   body,    does   it   not  imply  a  very 
superior  state  of  existence,  and  is  it  reasonable  to  deny 
the   rational   probability  of   the   continued  individual 
existence,  under  similar  immaterial  conditions  and  sur- 
roundings, of  a  personality  possessing  a  nature  precisely 
similar  to  that  which  must  constitute  the  intelligent 
being  of  God."  (Dr.  Hall.) 

502.  "If  God,  as  the  Fountain  of  the  universal  force 
of  vitality  and  mentality  may  exist,  as  a  conscious  per- 
sonal being  capable  of  designing  and  creating  the  world 
and   the  things  therein,  which   few  good  thinkers  now 
doubt,  then  surely  it  requires  only  a  little  extra  effort  to 
believe   that  human  intelligences  entirely   Godlike  in 
their  nature  and   activity,  only  on  a  finite  plane,  may 
and  actually  will  exist,  when  disrobed  of  mortality,  with 
as  true  a  personal  and   conscious  individuality  as  does 
God  himself."  (Dr.  Hall.) 

503.  "  That  there  is  a  special  use  and  even  necessity 
for  the  life-force  and  mind-force  of  humanity  retaining 
its   individual    personality  after  it  leaves  the  material 
body   it    has   inhabited    here,   and    so   on    to  eternity, 
would    seem  every  way   consistent   with    the  nature  of 
such    rational,  self-conscious  and  Godlike  personality/' 
(Dr.  Hall.) 


IMMORTALITY.  255 

504.  Why  may  not  regenerated  human  souls,  after 
their  schooling  isolation  in  the  "human  form  divine," 
retain    their  individual  forms  and  organized,  conscious, 
intelligent  personalities?     Their  Creator  says  they  shall. 
If  or  "  we  look   for  the  Saviour,  the  Lord  Jesus  Christ, 
who    shall    change    our   vile    body,    that    it    may   he 
fashioned   like    unto  his  glorious   body,"  Phil.  iii.  20, 
21;  "Neither   can    they   die    any   more;  for    they  are 
equal  unto  the  angels,"  Luke  xx.  36;  and  shall  "shine 
forth  as   the   sun    in   the    kingdom  of  their  Father," 
Matt.  xiii.  43. 

505.  Immortality  in  the  simple  sense  of  being  is  one 
thing;  immortality  in  the  sense  of  aionian  life,  as  the 
term   is  used  in  the  Scripture,  is  vastly  different.     The 
inner,  invisible,  incorporeal   being — the  inward  man — 
the  soul  is  the  true  humanity.     That  is  an  emanation 
from  the  Divine  Nature;  it   was  breathed   out  of  the 
Infinite  Personality   Elohim  into  the  Adam;  and  this 
inbreathed  spirit  of  lives  constituted  him  a  finite  sub- 
ject of  moral  government,  with   delegated    powers    to 
procreate  other  beings  in  all  respects  like  unto  himself. 
The  sin  of  which  he  was  guilty  did  not  directly  affect 
the  duration  of  his  being;  but  it  did  affect  his  physical, 
mental,  moral,  and  spiritual   condition   with  respect  to 
sin  and   holiness,  law  and  guilt,  penalty  and  its  execu- 
tion.    Though   sin   defiles,  disfigures,  and  perverts  the 
Divine  image  in  man,  it  does  not  necessarily  destroy  it, 
or  limit  its  existence.     To  change  his  condition  in  these 
respects   in   harmony  with   his    moral  nature  was  the 
great  problem  of  the  scheme  of  redemption — the  central 
point  to  which  all  its  provisions,  agencies,  and  instru- 
mentalities were  directed.     It  was  necessary  for  God  to 
inbreathe  the  elements  of  His  own  nature  into  Adam  to 


256      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

render  him  capable  of  moral  government,  or  to  possess 
the  faintest  consciousness  of  moral  obligation  to  an 
invisible  Supreme  Authority.  God  could  not  become 
incarnate  in  a  being  not  bearing  His  essential  form,  and 
mental  and  moral  likeness.  Hence  it  became  a  physical 
and  moral  necessity  that  the  Redeemer  should  be  made 
like  unto  his  brethren  in  all  things,  sin  excepted.  But 
even  now,  man  may  live  forever.  And  though  he  has 
an  instinctive  anticipation  of  a  future  state  of  existence, 
it  required  a  Divine  Revelation  to  bring  life  and  im- 
mortality to  light.  To  supply  this  requirement,  the 
Father  sent  his  own  beloved  Son,  and  having  assumed 
our  fallen  nature,  he  hastened  to  stand  before  bewildered 
humanity  and  unburden  his  soul  by  the  grand  announce- 
ment— "  I  arn  the  resurrection  and  the  life;  he  that 
believeth  on  me,  though  he  die,  yet  shall  he  live;  and 
whosoever  liveth  and  believeth  in  me  shall  never  die/' 
John  xi.  25.  The  Saviour  not  only  conquered  death  in 
his  own  person  for  us,  and  put  an  end  to  the  dominion 
of  death  over  his  own  children,  promising  them  final 
deliverance  forever  from  its  power;  but  he  has  revealed 
with  greater  clearness  a  future  state  of  existence  for 
humanity,  and  a  state  of  incorruptibility  and  felicity 
into  which  all  are  invited  to  enter  robed  in  the  right- 
eousness of  Christ,  and  become  sharers  of  spiritual 
(aionian)  life  and  immortality,"  II  Tim.  i.  10;  x.  28; 
vi.  47. 

506.  But  what  does  the  Bible  say  about  "Immortal- 
ity?" Let  us  see.  The  word  is  used  three  times  in  the 
Greek  New  Testament:  Athanasia,  deathlessness,  im- 
mortality, I  Tim.  vi.  16;  I  Cor.  xv.  53,  54.  Another 
word  is  used  twice,  Rom.  ii.  7;  II  Tim.  i.  10,  and 
rendered  "immortality," namely,  aphtharsia,  incorrupt- 


IMMORTALITY.  25? 

ibility,  incorruptness,  and,  by  implication,  immortality. 
The  term  "immortal'  is  used  once,  in  I  Tim.  i.  17, 
namely,  aphthartos,  incorruptible,  imperishable,  im- 
mortal, undying,  enduring.  I  have  already  said  that 
the  context  must  be  carefully  considered  in  determin- 
ing the  precise  meaning  of  words.  Let  us  now 
carry  out  this  principle  with  respect  to  the  term 
"Im  mortality. 'J 

1.  It  is  said  in  I  Tim.  vi.  16,  that   "  God  only  hath 
immortality/'       Here    the    term     (athanasid)    clearly 
and   exclusively   refers   to   that   life   that   has  neither 
beginning  nor  end,  of   which    God   alone  is  the  uncre- 
ated subject  and  source.     This   was   His   kind   of   im- 
mortality. 

2.  In   Tim.  i.  10,  the   Apostle   tells  us   that  Christ 
"  brought   life  and  immortality   (aphtharsia)  to   light 
by   the    Gospel.     Though    they    existed    previous    to 
that  event  they  were  then    more   clearly  revealed  and 
illustrated  ;   and   the   great   fact   was   more   fully  pro- 
claimed  that   within   every   human   being   there  is  an 
immaterial  spirit  that  is  distinct  from,  and  does  not  die 
with  the  earthly  body,  but  may  even  be  happy  in  para- 
dise  the   very   day   of   its    departure   from     it,    Luke 
xxiii.  43. 

Inspiration  teaches  that  we  have  an  "  inward  man  ' 
and  an  "outward  man,"  II  Cor.  iv.  16  ;  and  that  while 
the  latter  is  daily  perishing,  the  former  being  regener- 
ated is  "  renewed  day  by  day."  It  was  this  regenerated 
"  inward  man  "  spoken  of  by  Paul  that  was  to  "  depart 
and  be  with  Christ  which  is  far  better  "  than  to  con- 
tinue in  the  perishing  body.  He  who  complies  with 
the  terms  of  the  Gospel  is  now  certain  of  eternal  life, 
with  all  that  it  implies,  John  iii.  15, 16,  36  ;  v.  24  ;  vi. 


258      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

40.     But  he  who  does  not  comply  will  be  a  certain  sub- 
ject of  the  second  death,  Rev.  xx.  6, 14. 

3.  Christians  are  exhorted  to  "  seek  for  glory,  honor, 
and  immortality,"  (aplitharsia],  Rom.  ii.  7,  in  order 
to  gain  "eternal  life."  Here  the  word  evidently 
signifies  that  we  are  not  to  seek  the  praise  that  cometh 
from  men,  so  natural  to  an  unregenerate  heart,  John 
xii.  43,  but  seek  that  praise  which  cometh  from 
God,  Rom.  ii.  20  ;  Cor.  iv.  5.  This  is  the  higher  kind 
of  immortality  we  are  urged  to  seek  after,  in  order 
to  have  rendered  unto  us  "  aionian  life/'  namely,  the 
Father's  loving  approval  and  Christlike  nature — 
"Come  ye  blessed,"  endless  well-being,  and  the  im- 
perishable and  eternal  honor  of  Divine  fellowship,  and 
the  ceaseless  increase  in  knowledge,  love,  happiness, 
and  joy  that  cometh  from  God  alone.  This,  in  part, 
shall  constitute  the  crown  of  glory  thatfadeth  not  away, 
and  the  boundless  and  glorious  immortality  that  is  the 
blood-purchased  inheritance  of  every  child  of  God. 
Gen.  v.  24  ;  II  Kings  ii.  11  ;  Ecc.  xii.  7. 

507.  This  is  the  reward  of  those  who  believe  with  the 
heart  unto  righteousness,  whose  supreme  passion  is  to 
love  the  Lord  with  all  the  heart,  and  with  all  the  soul, 
and  with  all  his  might  (Dent.  vi.  5),  and  his  neigh- 
bor as  himself  (Lev.  xix.  18)  ;  and  to  dedicate  body, 
soul,  and  spirit  a  living  sacrifice,  holy  and  acceptable 
unto  God,  in  the  name  of  Christ  the  Redeemer,  and  of 
the  Holy  Spirit  the  renewer  and  sanctifier,  that  he 
may  experience  with  Paul  that  the  life  which  he  now 
lives  is  a  life  of  faith  that  is  hid  with  Christ  in  God, 
Col.  iii.  3  ;  Rom.  xv.  16  ;  I  Pet.  i.  2  ;  I  John  v.  6,  7. 
This  reward,  which  includes  "  (aionian)  spiritual  life  '• 
with  all  its  inconceivable  privileges,  treasures,  and 


IMMORTALITY.  259 

possibilities,  is  what  we  understand  by  Bible  Immortal- 
ity, which  we  are  exhorted  to  seek.  Instead  of  seeking 
this  reward,  How  many  of  us  are  earnestly  seeking 
death  in  the  errors  of  our  ways  ? 

508.  Is  this  state  of  existence   unreasonable  ?    The 
Creator  and  Father  of  the  human  race  must  certainly  be 
distinguished  for  boundless  knowledge,  and  must  there- 
fore  be  a  person,  for   we   cannot   conceive  of  such  a 
being   except   as   a   person    having  form.     And  if  one 
intelligent  person  or  being  can  exist,  capable  of  think- 
ing  and   knowing   outside   a   material    organism,  why 
not  more  ?     Surely   a   number   of   intelligent   persons, 
that  no  finite  mind  can  enumerate,  might  live  and  die, 
and  still  exist  as  intelligent  personalities,  without  pos- 
sessing corporeal  bodies. 

509.  "  It  is  a  scientific  axiom  that  no  entitative  sub- 
stance can  be  annihilated,  hence  the  endless  duration  of 
the  glorified  spirit  of  man.     All   intelligent   or   candid 
scientists    admit    the    possibility    of   a    future    state. 
Thousands   of   the   best   and    wisest   among   scientific 
investigators    have   fully  agreed    as  to  its  probability. 
And  millions  of  the  noblest  of  earth  have  maintained 
its  certainty,  even  with  their  dying  breath."  (T.  H.  Mc- 
Mullin  in  Microcosm.)     Jesus  confirms  it  in  John  x. 
27-29  ;  xi.  25. 

510.  Immortality  is  not  undying  existence,  for  many 
spirits  have  existence  in  this   world  without  the    "  life 
of  God/'  Eph.  iv.  18.     Everlasting  (aionian)  life  is  not 
everlasting  being,  but   everlasting  well-being.     Satan  is 
not  immortal  in  the  Bible  sense  of  the  word,  nor  are 
his  angels,  nor  are  wicked  human  spirits. 

I   prefer   to  close   this   article  with  the  declaration 
of  the   Saviour — one   that   has   never   been   known   to 


260      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

fail  the  dying  Christian.  Of  the  millions  who  have 
rested  on  it  in  the  last  struggles  with  death,  no  well- 
authenticated  doubt  concerning  it  has  come  down  to  us. 
Jesus  said  "  I  am  the  resurrection,  and  the  life;  he 
that  believeth  in  me,  though  he  die,  yet  shall  he  live  ; 
and  whosoever  liveth  and  believeth  in  me  shall  never 
die.  Believest  thou  this  ?"  John  xi.  25,  36.  The 
intrinsic  value  of  this  life  consists  not  so  much  in  a 
promise  as  in  an  abiding  union  with  and  in  Christ. 

511.  How  Godlike  the  announcement !  What  an 
estimate  placed  upon  the  soul  of  man  !  How  exalted 
the  human  form  !  And  how  glorious  the  prospects  of 
sanctified  humanity  !  And  how  sublime  the  halo  of 
glory  that  encircles  the  three-one — Father,  Son,  and 
Holy  Spirit !  What  a  distinguished  life  awaits  the 
faithful  Christian  ! — life  exalted,  intensified,  expanded, 
and  ever  enduring,  mental  freedom  perfect,  hidden 
things  revealed,  and  the  mental  vision  ever  extending 
ite  horizon.  It  has  not  entered  into  the  mind  of  man 
what  God  the  Father  has  laid  up  for  his  children  ;  how 
priceless  the  inheritance  awaiting  them  !  and  how 
magnificent  the  mansion  already  prepared  for  them  ! 
Believest  thou  this  ? 


MAN.  261 


CHAPTER  XXXVIII. 

MAN — HIS   BODY,  LIVING,  DEAD,  AND   RAISED. 

512.  What  is  man  (enosli)  that  thou  art  mindful  of 
him?  and  the  son  of  man  (Adam)  that  thou  visitest 
him?  Enosli,  a  man,  as  diseased,  mortally  sick,  miser- 
able through  sin.  "Son  of  Adam,  a  fallen  child  of  a 
fallen  parent/'  Psa.  viii.  4. 

The  above  are  the  questions  it  is  designed  to  answer 
in  outline,  as  clearly  as  I  can,  but  specially  limited  by 
what  is  expressed  and  implied  in  the  original  languages 
of  the  Sacred  Scriptures  and  made  known  by  true 
science.  I  have  since  early  youth  had  great  pleasure  in 
contemplating  the  nature  of  the  Creator  as  He  has 
manifested  Himself  through  His  materialized  thoughts 
in  creation,  and  its  special  adaptation  to  the  material, 
vital,  and  mental  organization  of  man;  and  still  more 
pleasure  in  studying  Divine  Revelation  as  an  absolutely 
indispensable  supplement  to  His  manifestation  in  nature, 
and  as  specially  and  completely  adapted  to  all  the  ex- 
treme requirements  of  man's  spiritual  and  moral  nature 
in  his  fallen  condition.  True  science  and  Divine  Reve- 
lation are  bound  together  by  bonds  that  never  can  be 
severed  asunder;  therefore,  what  God  hath  joined  to- 
gether no  Darwinian,  Evolutionist,  or  Materialist  need 
attempt  the  impossible  task. 


262      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

MAN'S   RELATION   TO   THE   MATERIAL   WORLD — WHAT   IS 

MAN    ANATOMICALLY? 

513.  1.   Bone,  muscle,  nerve,  and  sinew;    2.  Artery, 
vein,  and  capillary;    3.  Blood,  water,  and  lymph. 

Tlie  average  weight  of  the  body  of  an  adult  man 
generally  is  one  hundred  and  forty  pounds  six  ounces, 
and  of  an  Englishman  particularly  one  hundred  and 
fifty  pounds.  The  skeleton  is  composed  of  two  hundred 
and  forty-six  bones,  including  the  thirty-two  teeth,  and 
measures  one  inch  less  in  height  than  the  living  man, 
and  weighs  about  fourteen  pounds. 

BONES. 

514.  The  bones  are  the  framework  of  the  body,  and 
give  strength  and  solidity  to  the  whole;  they  are  equally 
adapted,  by  their  numerous  divisions  and  mutual  suit- 
ableness, to  fulfill  every  movement  which  may  tend  to 
the   comfort,   utility,   and   preservation   of    the   living 
creature.     In  the  limbs  they  are  hollow  cylinders,  ad- 
mirably calculated  by  their  conformation  and  structure 
to  resist  violence  and  support  weight.     They  are  com- 
posed of  about  one-third  of  animal  substance,  which  is 
almost  completely  reducible  to  gelatine  by  boiling,  and 
two-thirds  of  earthy  and  alkaline  salts,  as  lime,  etc. 

MUSCLES. 

515.  The  muscles  are  divided  into  voluntary  and  in- 
voluntary.    The  voluntary  are  the  muscles  of   animal 
life,  whose   movements  are  subject  to  the  will,  as  the 
muscles  of  the  vocal  organs,  face,  arms,  and  legs.     The 
involuntary  muscles  are  those  of  organic  life,  which  are 
not  under  the  control  of  the  will,  such  as  the  intestines 
and  the  heart,  which  goes  on  contracting  month  after 


MUSCLES.  263 

month,  ana  year  after  year,  sleeping  or  walking,  nevei 
stopping  while  we  live. 

The  muscles  are  estimated  at  four  hundred  and  eighty 
to  five  hundred,  and  to  have  upward  of  fourteen  thousand 
intentions,  designs,  or  purposes. 

Every  muscle  Is  a  bundle  of  tens  of  thousands  of 
fibers,  which  vary  in  thickness  from  one  five-hundredth 
to  one  fifteen-hundredth  of  an  inch  in  thickness,  and 
are    made  up  of   fibrilas  (thread-like   fibers)    only   one 
twenty-five-thousandth  of  an  inch  in  diameter.     What 
each  ultimate  fiber  or  fibril  loses  in  length  during  con- 
traction it  gains  in  thickness.     Their  power  to  contract 
depends  upon  the  normal  quantity  and  quality  of  arte- 
rial oxygenized  blood  and  nerve  stimulus.    The  muscles 
of  the  heart  are  exceedingly  sensitive  to  the  regularity 
of  these  supplies.    Faintness  or  a  slight  tremor  indicates 
a  lack  of  them.     Both  sound  and  heat  are  produced  by 
muscular  contraction.     Muscular  contractility  remains 
for  a  short  time  after  death,  for  by  the  proper  applica- 
tion of  galvanism  the  motions  of   the  body,  will  often 
resemble  those  of   life.     "Five  hundred  and  twenty- 
seven  of  these  motor  muscles,  embracing  all  the  lean, 
fleshy  portions  of  the  body,  enter  into  the  human  forma- 
tion, existing  in   various  forms,  taking  directions   the 
most  opposite,  yet  wisely  and  beautifully  adapted  to  the 
specific  purposes  for  which   they  were  designed."     In 
the  living  body  the  will  acts  upon  the  muscles  through 
the  nerves  to  produce  contractions  and  relaxations,  and 
exerts  an  important  influence  in  their  manifestation  of 
power.    The  distinction  between  voluntary  and  involun- 
tary is  not  scientifically  correct.   "  The  voluntary  muscles 
frequently  act  in  opposition  to  the  will,  as  in  excessive 
fits  of  passion,  where  the  will  has  no  power  to  restrain 


264     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

the  violent  contortions  of  the  trunk  and  limbs  of  the 
body.  However,  the  voluntary  muscles  are  doubtless 
dependent  for  most  of  their  movements  upon  the  mind. 
The  more  intimate,  healthy,  and  well-balanced  the  con- 
nections in  the  living  subject,  the  more  beautiful  and 
perfect  will  be  the  muscular  display,  as  may  be  seen  in 
the  graceful  movements  of  a  symmetrical  and  highly 
accomplished  young  lady,  the  astonishing  feats  of  a  star 
gymnast,  the  inimitable  musical  execution  of  Ole  Bull, 
and  the  entrancing  song  of  Jenny  Lind."  This  last 
sentence  rightfully  belongs  to  the  physiological  division, 
but  it  was  thought  best  to  introduce  it  here. 

NERVES. 

516.  Dr.  Draper  has  well  said  "  that  the  position  of 
any  animal  in  the  scale  of  life  is  directly  dependent  on 
the  degree  of  the  development  "of  its  nervous  system. 
Through  this  it  is  brought  into  relation  with  the  ex- 
ternal world,  deriving  sensations  or  impressions  there- 
from. 

"  The  brain  is  the  working  center  of  the  nervous 
system,  and  consists  of  the  cerebrum  or  large  upper 
portion,  and  the  cerebellum  or  little  portion  at  the  back 
of  the  head,  and  the  pons  varolii  and  the  medulla  ob- 
longata.  The  pons  varolii  is  a  bond  of  union  or  a 
bridge  between  the  cerebrum  above,  the  cerebellum  be- 
hind, and  the  medulla  oblongata  below — being  made  up 
of  fibers  from  these  bodies  and  passing  in  different 
directions  from  one  to  another.  The  medulla  is  the 
upper  enlarged  part  of  the  spinal  cord  within  the  skull ; 
and  from  it  are  given  off  all  the  cranial  nerves  except 
two  pairs,  the  nerves  of  smell  and  of  sight.  Thirty-one 
pairs  of  nerves  proceed  from  the  anterior  and  posterior 


NERVES.  265 

divisions  of  the  spinal  cord.  Each  nerve  arises  from  the 
cord  by  two  roots,  the  anterior  and  the  posterior  roots, 
which  then  unite  to  form  a  single  spinal  nerve.  The 
anterior  roots  are  generally  called  motor,  being  the 
medium  of  nerve-force,  as  the  wire  is  the  medium  of 
the  electricity  that  carries  the  message,  moves  the  car,  or 
produces  the  light ;  and  the  posterior  roots  are  called 
sensory,  because  they  carry  impressions  from  the  surf  ace 
where  thev  originate  to  the  centers  in  the  brain  and 

*/  o 

cord.  Those  nerves  which  carry  the  nerve-force  from 
the  brain  to  the  extremities  are  called  efferent  nerves  ; 
while  those  which  convey  impressions  from  the  outside 
to  the  brain  are  called  afferent  nerves. 

"  The  nervous  tissues  are  composed  of  essentially  two 
kinds  of  structure,  vesicular  and  fibrous.  The  vesicular 
nervous  substance  is  composed  of  little  globular  cells, 
which  vary  in  size  from  one  one-thousandth  to  onefiye- 
thousandth  of  an  inch  in  diameter,  and  are  of  a  reddish 
gray  color.  This  vesicular  structure  is  generally  col- 
lected in  masses  and  united  with  the  fibrous  structure, 
us  in  the  brain,  spinal  cord,  and  the  several  ganglia,  or 
small  bulb-like  masses. 

"  The  fibrous  nervous  system  consists  of  minute  fibers, 
which  vary  in  size  from  one  five-thousandth  to  one 
fourteen-thousandth  of  an  inch  in  diameter.  The 
minute  filaments  which  compose  the  nerves  are  very 
small  tubes  filled  with  nervous  matter/' 

In  all  probability  there  are  not  less  than  ten  thousand 
nerves,  each  of  which,  like  a  skein  of  silk,  is  composed 
of  threads  termed  filaments,  and  each  finer  than  the 
finest  spider's  thread.  It  is  very  remarkable  that  dif- 
ferent nerves  are  endowed  not  with  sensibility  in  gen- 
eral, but  each  with  a  different  kind  of  sensibility.  For 


266      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

example,  the  nerve  of  touch  is  insensible  to  light,  and 
the  optic  nerve  is  sensitive  only  to  light,  and  the 
olfactory  nerve  is  insensible  to  a  prick,  but  not  so  to  an 
odor. 

"  Every  part  of  the  brain  proper  (cerebrum),  may  be 
sliced  off  without  any  external  sign  of  animal  suffering, 
except  the  nervous  enlargements,  termed  tubercles,  sit- 
uated at  its  base  ;  but  the  moment  the  knife  penetrates 
these  tubercles  the  animal  is  thrown  into  the  most  ter- 
rific convulsions,  accompanied  with  audible  expressions 
of  intense  agony."  (Dr.  Huff.)  "  In  the  removal  of  the 
brain  proper,  the  external  senses  ceased  to  manifest 
perception  ;  (volition),  memory,  judgment,  and  intelli- 
gence were  annihilated,  while  no  physical  sensibility 
was  experienced.  But  if  the  little  and  lower  brain — 
cerebellum — be  taken  from  within  the  skull  while  the 
brain  proper  is  undisturbed,  perception  is  retained,  but 
the  power  of  voluntary  motion  is  gone  ;  the  animal 
reels  and  staggers  as  if  drunk. fj  (Dr.  Huff.)  "In 
depriving  the  animal  of  the  brain  proper,  it  was  thrown 
into  a  state  resembling  sleep  ;  in  taking  away  the  little 
brain — cerebellum — into  a  condition  like  intoxication. 
Death  did  not  in  either  case  immediately  follow  ;  but 
when  I  removed  the  medulla  oblongata,  the  animal 
immediately  perished."  (M.  Florin,  France.) 

"The  medulla  oblongata  has  been  termed  the 
link  which  binds  us  to  existence.  It  is  here  where  the 
nervous  fibers  from  the  cerebrum,  cerebellum,  and  the 
spinal  cord  cross  each  other  and  mingle  together.  It 
is  here  that  the  nervous  force  is  generated  which  pre- 
sides over  the  important  vital  process  of  respiration. 
That  it  is  the  center  where  the  functions  of  the  mind 
and  body  meet  cannot  be  doubted.  The  origin  of  the 


NERVES.  267 

nerves  of  volition  appear  to  arise  from  the  upper  part 
of  the  medulla  oblongata,  two  balls,  termed  '  Ophthal- 
mic/ The  removal  of  the  brain  above  this  section 
destroys  the  manifestation  of  the  will,  but  not  invol- 
untary muscular  action.  Hence,  the  presumption  that 
the  central  seat  of  animal  life  is  in  the  medulla 
oblongata  and  that  of  soul  in  the  corpus  colosum  in  the 
brain  immediately  adjoining."  (Dr.  Huff.) 

517.  The  average  weight  of  the  brain  of  a  man  is 
three  pounds  eight  ounces,  and  that  of  a  woman  two 
pounds  eleven  ounces.  The  human  brain  exceeds 
twice  that  of  any  animal. 

The  measurement  of  that  part  of  the  skull  which 
holds  the  brain  is  stated  in  cubic  inches,  thus  :  Anglo- 
Saxon,  105 ;  German,  105 ;  Negro,  96 ;  Ancient 
Egyptian,  93  ;  Australian  native,  50. 

In  all  races  the  male  brain  is  about  ten  per  cent, 
heavier  than  the  female.  The  highest  class  of  apes  has 
only  sixteen  ounces.  Rather  bad  for  Darwin  ! 

The  average  weight  of  brain  in  man  is  in  ounces  and 
the  fraction  of  an  ounce,  as  follows  :  Scotch,  50.0  ; 
Germans,  49.6  ;  English,  49.5  ;  French,  47.9  ;  Chinese, 
47.2;  Italians,  46.9;  Hindoo,  45.1;  Bushmen,  44.6; 
Esquimaux,  43.9,  as  heavy  as  the  Scotchman's  com- 
pared with  the  body. 

A  man's  brain  is  estimated  to  consist  of  three  hun- 
dred million  nerve  cells,  of  which  over  three  thousand 
are  disintegrated  and  removed  every  minute.  If  this  is 
correct,  then  every  one  has  a  new  brain  about  once  in 
sixty  days.  After  the  age  of  fifty  the  brain  loses  an 
ounce  every  ten  years. 

Post-mortem  examinations  in  France  give  an  average 
of  fifty-five  to  sixty  ounces  for  the  brains  of  the  worst 


268     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

class  of  criminals.  Cuvier's,  the  great  naturalist, 
weighed  sixty-four  ounces,  Byron's,  the  poet,  seventy- 
nine,  and  CromwelFs,  the  statesman,  ninety,  but  it  was 

diseased. 

LUNGS. 

518.  The  lungs  of  an  adult  man   are  estimated  to 
contain  about  six  hundred  million,  or  more,  of  air  cells, 
the  united  surface  of  which  is  equal  to  fifteen  hundred 
square  feet,  or  a  surface  thirty  times  greater  than  that 
of  the  human  body.     The  capacity  of  the  lung-cells  is 
equal  to  about  eleven  pints  of  atmospheric  air. 

The  cell  walls  are  formed  of  an  exceedingly  delicate 
membrane,  covered  with  a  very  fine  network  of  capillary 
(hairlike)  blood  vessels,  being  only  one  three-thou- 
sandths of  an  inch  in  diameter — so  fine  that  two 
hundred  of  them  would  be  required  to  equal  the  size  of 
a  cambric  needle.  Through  these  tiny  tubes  the  blood 
corpuscles  pass  in  single  file,  exchanging  their  load  of 
electrized  oxygen  for  one  of  carbonic  acid  gas. 

BLOOD. 

519.  The     average     weight    of    blood  in  an  adult 
human  being  is  twenty-eight  pounds;  and  the  amount 
that  will  drain  from   the   body   under  favorable  condi- 
tions is  about  seven  pounds. 

The  arteries  and  veins  are  most  admirably  adapted 
to  convey  the  blood  to  all  parts  of  the  system  in  proper 
quantity,  and  within  the  necessary  time,  as  well  as 
providing  against  accident  by  anastomosis.  For  free 
communication  between  all  arteries  and  veins  is  often 
of  vital  importance  in  case  of  accident.  The  arteries 
are  cylindrical  tubes  which  convey  the  blood  from  the 
ventricles  of  the  heart  to  every  part  of  the  body.  They 


SOLID  AND  LIQUID.  269 

terminate  in  the  microscopic  network  of  the  capillary 
system  ;  the  small  tubes  of  which  are  about  one  three- 
thousandths  of  an  inch  in  diameter ;  so  fine  as  to 
render  it  impossible  to  introduce  the  smallest  needle 
point  beneath  the  skin  without  wounding  several  of 
these  fine  blood  vessels,  by  which  all  the  nutrition  of 
food  is  imparted,  and  secretion  is  performed.  The 
veins  take  their  rise  in  the  capillaries  and  gradually  en- 
large, till  they  terminate  in  the  main  trunks  which  con- 
vey the  venous  blood  directly  to  the  heart.  Both 
arteries  and  veins  are  supplied  with  an  elaborate  system 
of  valves,  equal  to  all  the  demands  of  the  hydraulic 
engineer. 

SOLID   AN"D   LIQUID. 

520.  If  a  healthy  human  body  weigns  one  hundred 
and  fifty  pounds,  out  of  that  weight  one  hundred  and 
ten  pounds  are  water  (a  compound  of  one  part  by 
weight  of  hydrogen  and  eight  of  oxygen,  both  invisible 
gases),  and  the  remaining  forty  pounds  constitute  the 
solid  part.  The  human  embryo  is  ninety  per  cent, 
water  ;  and  yet  the  life  and  spirit  germ  inclosed  in  the 
material  covering  has  amazing  possibilities  with  respect 
to  this  life  and  that  which  is  to  come. 

Our  Tabernacle  is  an  epitome  of  the  earth,  and  must 
therefore  be  of  the  earth  and  earthy,  I  Cor.  xv.  47.  It 
is  made  up  of  many  parts,  and  each  part  is  a  wonder 
within  a  wonder.  David  compares  it  to  embroidery  or 
needlework,  Psa.  cxxxix.  15.  Every  part,  however 
large  or  small,  is  of  exact  mathematical  proportions. 
The  nature  of  the  nerve,  the  size,  number,  and  strength 
of  the  blood  vessels  ;  the  size,  length,  strength,  and 
elasticity  of  the  muscles ;  and  the  formation,  size, 


270      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

length,  strength,  and  weight  of  the  bones  are  all  pro- 
portioned to  the  mass  of  the  earth  and  the  specific 
gravity  of  the  atmosphere  ;  as  each  square  inch  of  the 
human  body  must  bear  an  external  pressure  of  fifteen 
pounds,  from  the  new-born  infant  to  the  man  of  a 
hundred  years  or  more. 


WHAT  IS  MAN?  271 


CHAPTER  XXXIX. 

WHAT     IS     THE     BODY      OF       MAN      CHEMICALLY      AND 

ANALYTICALLY? 

521.  Chemically  the  material  body  of  man  is  com- 
posed of  ponderable  or  confinable  substances — that  is, 
substances  that  may  be  weighed,  as  solids,  liquids,  and 
gases:  1.  Solids:  lime,  soda,  sulphur,  silica,  alumina, 
gluten,  sugar,  starch,  gum,  casein,  fibrine,  albumen, 
dextrine,  hamatia,  ceret,  gelatine,  pepsin,  pancreatin, 
ammonia,  sodium;  2.  Liquids:  water,  blood,  muriatic, 
acetic,  formic,  lactic,  butyric,  succinic,  oxalic,  rosasic, 
benzoic,  uric,  hipuric,  diabetic,  picric,  and  phosphoric 
acids;  3.  Gases:  oxygen,  hydrogen, carbon,  and  nitrogen. 
4.  Imponderable  or  incon finable  substances:  as  caloric, 
light,  electricity,  magnetism,  and  ether. 

WHAT  IS  MAN  ? 

What  is  man,  who  is  five  feet  eight  inches  high,  and 
weighs  one  hundred  and  fifty-four  pounds?  Of  the 
thirteen  elements  entering  into  the  chemical  compounds 
of  his  body,  five  are  gases  and  eight  solid  substances. 

Gases:  Oxygen,  97  pounds,  if  set  free  from  the  body 
would  fill  a  space  of  1,090  cubic  feet.  Hydrogen,  15 
pounds,  if  set  free  from  the  body  would  fill  a  space  of 
2,750  cubic  feet.  Nitrogen,  3  pounds  13  ounces,  if  set 
free  would  fill  a  space  of  48.3  cubic  feet.  Fluorine, 
combined  with  calcium,  3.5  ounces.  Chlorine,  4 


272      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

ounces,  one  of  the  constituents  of  bleaching  powder. 
If  all  these  gases,  entering  into  one  such  man,  were  set 
free  they  would  fill  a  space  of  about  4,000  cubic  feet. 

Solids:  Carbon,  or  charcoal,  31  pounds.  Phosphorus, 
1  pound  12  ounces.  Sulphur,  3.5  ounces.  Iron,  one- 
tenth  of  an  ounce.  Calcium,  a  yellowish  metal,  the 
basis  of  lime,  3  pounds  13  ounces.  Magnesium,  a  silver- 
hued  metal,  1.8  ounces.  Potassium,  2.8  ounces. 
Sodium,  2.6  ounces. 

Principal  chemical  compounds  into  which  the  fore- 
going elements  enter:  Water,  96  pounds  or  46  quarts. 
Proteine  compounds,  24  pounds.  Fats,  23  pounds. 
Mineral  salts,  10  pounds  13  ounces.  Carbohydrates, 
starch  and  sugar,  3  ounces.  Carbonate  of  lime,  1 
pound.  Phosphate  of  lime,  8i  pounds.  Fluoride  of 
calcium,  7  ounces.  Phosphate  of  magnesia,  6  ounces. 
Chloride  of  sodium,  6  ounces.  Chloride  of  potassium,  5 
ounces.  There  are  other  compounds  as  protagon  and 
lecithin,  substances  found  in  the  brain,  spinal  cord,  and 
nerves.  Hemoglobin,  the  red  coloring  matter  of  the 
blood,  which  serves  to  carry  and  distribute  the  oxygen 
from  the  lungs  to  the  different  parts  of  the  body,  is  in- 
cluded in  the  proteiue  compounds. 

In  the  foregoing  list  we  have  given  most  of  the  known 
chemical  constituents  of  the  human  body  as  a  material 
organization.  In  various  and  widely  differing  propor- 
tions they  enter  into  and  form  the  different  parts  of  the 
living  organism  of  both  man  and  animals.  Indeed 
many  of  the  chemical  constituents  enter  also  largely 
into  vegetables.  The  formation  or  proximate  princi- 
ples of  which  are  composed  of  oxygen,  hydrogen,  carbon, 
and  nitrogren.  Indeed  the  whole  animal  and  vegetable 
economy  is  reducible  to  these  four  primary  elements. 


WHAT  IS  MAN  PBY8IOLOGICA LL T?  273 

Man  may  decompose  and  analyze  animal  and  vege- 
table substances,  and  determine  their  constituent  prin- 
ciples, but  he  never  has,  and  never  can,  recombine  and 
form  them  again  into  animal  and  vegetable  organism. 
There  is  no  law  in  Nature  by  which  an  organized  ex- 
istence having  life,  either  animal  or  vegetable,  can  be 
produced.  Hence  the  imaginary  law  of  evolution,  as 
taught  by  Spencer  and  others,  has  signally  failed  to 
develop  a  single  fact  or  truth  in  this  particular.  There- 
fore we  conclude  that  all  organized  existence,  of  what- 
ever character,  originated  with  the  Great  First  Cause  of 
Infinite  Intelligence  and  Wisdom,  whom  the  Bible  calls 
God.  (From  an  article  in  Microcosm  by  Elder  J.  G. 
Burroughs.) 

WHAT   IS  MAN   PHYSIOLOGICALLY? 

522.  On  the  introduction  of  a  human  being  into  this 
world  the  first  perceptible  manifestation  of  independ- 
ent life  is  the  action  of  the  lungs.  Our  attention  will 
therefore  be  first  drawn  to  the  functions  of  the  lungs 
in  an  adult  with  respect  to  the  atmosphere,  which  is 
composed  of  four-fifths  nitrogen  and  one-fifth  oxygen. 
It  is  assumed  that  a  man  breathes  about  twenty  times 
in  a  minute,  or  twelve  hundred  times  in  an  hour. 
He  requires  about  eighteen  pints  of  air  in  a  minute,  or 
about  one  hundred  and  thirty-five  gallons  per  hour;  he 
gives  off  4.08  per  cent,  of  carbonic  acid  in  the  air  he 
respires;  he  respires  10.666  cubic  feet  of  carbonic  acid 
gas  in  twenty-four  hours;  and  he  consumes  10.667  cubic 
feet  of  oxygen  in  twenty-four  hours.  As  the  air  consumed 
passes  through  the  six  hundred  million  cells  in  the  lungs 
it  gives  up  its  electrized  oxygen  to  the  blood,  and  ex- 


274      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

tracts  the  carbonic  acid  from  it,  containing  a  part  of 
the  worn-out  tissue  of  the  system. 

The  form,  strength,  symmetry,  and  adaptation  of  the 
bones  to  accomplish  the  evident  design  of  Infinite  In- 
telligence are  such  that  no  mechanical  scientist  can 
point  out  a  defect  or  suggest  an  improvement.  The 
weight  of  the  atmosphere,  the  density  of  the  earth,  the 
chemical  elements  of  rocks  and  vegetables,  and  the 
thousands  of  complicated  movements,  and  various 
arduous  labors,  have  all  been  carefullv  considered  in  their 

7  v 

construction.  And  if  such  be  the  exquisite  structure, 
solidity,  and  flexibility  of  the  mere  framework  of  a  tem- 
porary abode,  what  must  be  the  exalted  nature  of  the 
substantial  entity  that  resides  within,  made  only  a  little 
lower  than  the  angels? 

Careful  investigation  shows  that  air  containing  more 
than  six-tenths  of  one  per  cent,  of  carbonic  acid  gas  in 
one  thousand  parts  of  air  is  not  only  adverse  to  comfort 
but  injurious  to  health. 

523.  The  perfection  of  the  organs  of  respiration 
excites  our  wonder.  So  delicate  are  these  organs,  that 
the  slightest  pressure  would  cause  pain,  and  if  persisted 
in,  as  in  the  case  of  tight  corsets,  suicidal  death.  Tons 
of  air  are  required  to  surge  back  and  forth  through  the 
intricate  passages  of  the  lungs,  and  constantly  bathe 
their  innermost  cells.  Every  year  an  average-sized 

•/        J  O 

adult  person  performs  about  seven  million  acts  of 
breathing,  inhaling  one  hundred  thousand  cubic  feet  of 
air,  purifying  over  three  thousand  five  hundred  tons  of 
blood,  which  supplies  nourishment  to  the  vital  principle 
of  the  body,  and  thus  enables  the  soul-forces  to  act  with 
normal  activity.  He  gives  off  about  seventeen  ounces 
of  carbonic  acid  every  twenty-four  hours,  or  one 


WHA  T  IS  MAN  PH  YS10LOGICALL  Y  f          275 

hundred  and  twenty-four  pounds  of  pure  carbon  during 
the  year.  This  amazing  process  goes  on  constantly, 
and  with  healthy  lungs  never  wearies  uor  worries  us, 
and  we  only  wonder  at  it  when  science  reveals  to  us  its 
intricacy  and  magnitude.  To  promote  comfort, 
health,  and  sustain  life  in  a  normal  condition,  it  must 
be  pure,  of  proper  quantity  and  density,  and  pervaded 
by  electricity.  Expired  air  is  deprived  both  of  its 
oxygen  and  electricity,  and  is  literally  dead  air.  Oxygen 
is  properly  the  scavenger  of  the  circulatory  system,  and 
electricity  its  stimulator.  In  addition  to  sustaining  the 
life-principle  and  forces  in  activity,  respiration  is  made 
to  subserve  a  secondary  and  very  important  use.  In 
passing  through  the  vocal  organs  it  produces  a  series 
of  interesting  sounds,  varying  in  pitch,  intensity,  and 
quality,  capable,  though  unseen  and  immaterial,  of 
calming  and  swaying  the  boisterous  masses  of  humanity 
with  magical  effect;  or  entrancing  melodies  and  har- 
monies most  sublime;  or  heard  in  the  pleading  accents 
of  penitence,  of  faith,  of  hope,  and  of  love;  or  ex- 
perienced in  timely  encouragement,  tender  consolation, 
and  exquisite  social  enjoyment.  No  musical  instrument 
was  ever  constructed  that  equaled  the  human  vocal 
organs,  and  no  music  equals  that  produced  by  the  human 
voice  in  its  highest  artistic  development;  which  is  a 
prophetic  indication  that  it  was  designed  for  a  higher 
state  than  this.  All  music  first  exists  in  the  soul  before 
it  proceeds  from  the  instrument  on  which  the  muscles 
act. 

524.  None  of  the  demands  of  the  body  are  so  impera- 
tive and  immediately  necessary  as  that  of  air.  A  man 
will  die  for  want  of  air  in  five  minutes;  for  want  of 
sleep  in  ten  days;  for  want  of  water  in  a  week:  for 


076     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

want  of  food,  at  varying  intervals,  dependent  on 
various  circumstances.  In  1<>S4,  four  men  were  taken 
alive  out  of  a  mine  in  England  after  being  twenty-four 
days  without  food.  In  1880,  Dr.  Tanner,  in  New  York, 
lived  on  water  for  forty  days,  losing  thirty-six  pounds 
in  weight.  Fresh  water  weighs  ten  pounds  to  the  gallon, 
and  yet  consists  of  two  invisible  gases — one  part  by 
weight  of  hydrogen  and  eight  parts  by  weight  of  oxygen. 
How  wonderful  that  such  a  compound  should  support 
life  so  long! 

525.  From   the  watery  vapor  of  the  expired  air  from 
the  human  lungs,  Prof.  Brown-Sequard  obtained  a  poi- 
sonous liquid,  which,  when  injected  under  the  skin  of 
a  rabbit,  produced  almost  instant  death,  without  convul- 
sions, but  with   the  heart  and  large  blood-vessels  en- 
gorged with  blood.     The  poison  is  an  alkaloid;  i.e.,  it 
possesses  in  some  degree  the  properties  of  an  alkali,  such 
as  potash,  soda,  and  ammonia,"  which  have  the   power 
of  changing  vegetable    colors  to  green.     Expired  air, 
both    of  man  and  beast,  contains  a    volatile  poisonous 
principle  which  is  much  more  injurious  than  carbonic 
acid  gas. 

526.  During  damp  weather,  poisonous   air   is   more 
injurious  than  during  dry  weather.     Though  oxygen, 
nitrogen,  and  pure  air,  are  almost  equal  in  their  capac- 
ity for  transmitting  radiant  heat,  a  particle  of  aqueous 
vapor  is  estimated  to  have  sixteen  thousand  times  the 
absorptive    power   of  an   atom  of  oxygen  or  nitrogen; 
and  carbonic  acid  gas  is  extremely  absorptive.     As  a 
damp  atmosphere  can   take  up  and    retain  thousands 
of  times  more  poisonous  effluvia  than  it  could  possibly 
do  in  a  dry  state,  it  becomes  just  in  the  same  propor- 
tion injurious  to  health.     Therefore,  if  we  are  to  have 


STOMACH.  277 

buoyancy  of  spirits,  robust  health,  vigorous  and  active 
minds,  and  long  and  useful  lives,  we  must  avoid  badly 
ventilated  rooms,  a  damp,  vitiated  atmosphere,  and  all 
impure  beverages  that  corrupt  the  blood,  diminish 
vitality,  and  engender  disease  that  often  ends  in  a  pre- 
mature death.  The  exhaled  air  is  so  poisonous,  that  if 
rebreathed  without  any  admixture  of  pure  air  it  would 
produce  suffocation  in  about  sixty  seconds.  A  man  of 
medium  height  will  expel  at  a  single  full  breath  about 
two  hundred  and  thirty  cubic  inches,  or  one  gallon; 
leaving  in  the  lungs  about  one  hundred  cubic  inches 
which  cannot  be  expelled,  because  its  continuous  action 
is  required  there  by  the  life-principle  and  forces;  thus 
showing  the  entire  lung  capacity  to  be  about  three 
hundred  and  thirty  cubic  inches,  or  eleven  pints.  The 
conclusion  is  that  pure  air  and  a  proper  supply  of  elec- 
tricity are  absolutely  necessary,  not  only  to  health  but 
to  mental,  moral,  and  spiritual  activity;  while  impure 
air,  carbonic  acid  gas,  and  the  alkaloid  deathly  poison 
expired  from  the  lungs  are  detrimental  to  each  and  all 
of  them,  and  in  many  cases  fatal.  We  now  turn  our 
attention  to  the  stomach  equally  adapted  to  food  as  the 
lungs  are  to  air. 

STOMACH. 

527.  The  stomach  is  the  principal  organ  of  digestion. 
It  is  about  twelve  inches  long  by  four  inches  deep,  and 
is  placed  immediately  below  the  diaphragm  in  the 
cavity  of  the  abdomen,  more  upon  the  right  side  of  the 
body  than  the  left.  The  diaphragm  separates  between 
it  and  the  heart  and  the  lungs  above.  The  stomach 
is  lined,  by  a  thick,  soft,  and  velvety  mucous  membrane, 
which,  to  the  magnifying-glass,  presents  a  peculiar 
honeycombed  appearance,  which  is  due  to  the  opening  of 


278      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

the  ducts  from  the  little  glands  situated  in  and  beneath 
the  membrane.  These  glands  secrete  an  acid  fluid 
known  as  the  gastric  juice,  which  contains  a  substance 
known  as  pepsin,  exceedingly  necessary  in  the  digestion 
of  food,  which  is  carried  on  at  a  temperature  of  about 
one  hundred  degrees,  Fahr. 

About  twenty  feet  of  the  small  intestines  have  a  lin- 
ing mucus  membrane  like  the  stomach  ;  it  is  covered 
with  a  network  of  capillary  and  lacteal  vessels  known 
as  villi,  estimated  at  four  millions.  The  upper  part  re- 
ceives a  digestive  fluid  from  the  pancreas  (a  gland  about 
six  inches  long,  sometimes  called  "  sweetbread/' 
behind  the  stomach  and  near  the  spleen),  and  the  bile 
duct,  to  complete  the  solution  of  the  food  received 
from  the  stomach.  The  whole  intestinal  canal  is  about 
twenty-five  feet  long.  While  passing  through  the 
stomach  and  small  intestines  the  nutriment  of  the  food 
is  extracted  for  the  supply  of  all  the  demands  of  every 
part  of  the  body. 

528.  The  average  yearly  consumption  of  food,  termed 
necessaries  of  life,  required  by  each  adult  person,  is 
given  in  pounds,  as  follows  :  In  the  United  Kingdom 
it  is,  grain,  330  ;  meat,  105  ;  butter,  13  ;  and  sugar, 
68.  In  the  United  States,  grain,  392 ;  meat,  120 ; 
butter,  16  ;  and  sugar,  23.  In  eleven  European  nations, 
including  the  above,  it  is,  grain,  445  ;  meat,  70 ;  butter, 
7  ;  and  sugar,  20. 

Now,  we  will  take  a  very  moderate  average  of  what 
an  ordinary  healthy,  temperate  man  engaged  in  active 
exercise  requires  to  keep  him  in  a  comfortable  and 
effective  physical  condition.  We  assume  that  such  a 
man  requires  about  four  pounds  of  fluids  and  about  nine 
ounces  of  solid  food  regularly  in  twenty-four  hours. 


STOMACH.  279 

Of  course  there  is  a  great  diversity  in  this  respect.  For 
instance,  a  German  beer  drinker  may  possibly  consume 
twenty  pounds  of  fluid,  and  three  pounds  of  solid  food 
daily.  But  we  give  the  most  moderate  estimate  as  the 
basis  of  our  calculations.  "  In  one  year,  however, 
this  amounts  to  seventeen  hundred  pounds ;  and 
if  life  be  prolonged  to  threescore  years  and  ten,  it 
amounts  to  one  hundred  and  nineteen  thousand  pounds 
of  matter  that  has  actually  passed  through  the  system 
of  every  man  who  has  arrived  at  the  age  of  seventy 
years  ;  enough  to  construct  seven  hundred  and  ninety- 
three  human  bodies  of  one  hundred  and  fifty  pounds 
each,  with  a  fraction  over  for  good  measure." 

539.  Prof.  Huxley  says:  "  Some  part  of  the  body  of 
a  living  man  is  plainly  always  in  motion.  A  living, 
active  man  constantly  exerts  mechanical  force,  gives  off 
heat,  evolves  carbonic  acid  and  water,  and  undergoes  a 
loss  of  substance.  He  loses  every  day  three  hundred 
grains  of  nitrogen  (in  the  ashes  of  the  oxidated  or  burnt 
tissue),  six  and  a  half  pounds  of  water,  and  burns  ten  and 
a  half  ounces  of  carbon.  Altogether  he  loses  from  seven 
to  ten  pounds  in  weight  daily.  This  loss  is  very  sensi- 
bly felt  by  the  subject,  who  soon  suffers  from  hunger 
and  thirst,  and  loss  of  energy,  strength,  and  activity. 
This  state  of  things  could  not  continue  many  days  or  the 
man  would  dwindle  almost  to  a  skeleton." 

530.  Viewing  the  human  body  merely  from  a  scientific 
standpoint,  who  that  respects  his  intelligence  will  ven- 
ture to  say  that  the  identical  body  that  is  put  into  the 
grave  will  be  raised  again?  It  is  not  in  harmony  with 
the  present  laws  of  Nature,  nor  with  the  wisdom  of  the 
Creator.  The  body  in  and  of  itself  consists  of  about 
one  hundred  and  ten  parts  of  water,  holding  in  solution 


280      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

about  forty  parts  of  solids,  and,  in  a  good  fresh  state  in 
a  good  market,  might  bring  from,  twenty  dollars  to 
twenty-five  dollars.  That  is  all.  My  body  will  be  no 
more  to  me,  when  its  divine  purpose  is  served,  than  any 
other  matter  of  like  kind.  I  am  now  in  my  seventy- 
seventh  year,  and  if  careful  estimation  may  be  relied  on, 
I  have  had  very  many  bodies  during  that  period,  and 
some  very  much  better  and  more  perfect  than  the  oue  I 
now  have,  permanently  injured  by  "  la  grip."  Both 
Science  and  Revelation  unite  in  one  emphatic  declara- 
tion that  the  same  body  that  is  put  in  the  grave  will  not 
rise  again. 

531.  What  has  my  personality — my  personal  self, 
unchanged  amid  all  changes — to  do  with  my  cast-off, 
corrupt,  offensive,  death-producing  body?  for  what 
odor  more  offensive  or  poison  more  fatal  than  that  of 
which  it  is  the  source?  There  will  be  a  Resurrection  of 
the  dead — of  the  departed,  it  is  certain;  but  not  of  the 
identical  body  that  is  buried  in  the  grave.  Even  the 
living  body,  full  of  life,  energy,  and  activity;  blooming 
in  beauty,  and  perfect  in  symmetry,  must  undergo  a 
radical,  if  not  an  exalted,  change  ere  it  is  fit  for  the 
spirit  world.  Even  were  the  same  body  that  is  buried 
to  be  raised  again,  millions  are  so  sin-cursed  by  vice, 
that  they  would  have  to  be  purified  as  by  fire  in  order 
to  fit  them  for  any  respectable  place  of  existence  here- 
after. Away  with  such  nonsense!  it  is  a  severe  reflec- 
tion on  the  Divine  wisdom  and  goodness.  He  will 
clothe  the  soul  in  a  body  as  it  pleaseth  Him,  but  not  one 
of  flesh  and  blood. 


THE  HEART.  281 


CHAPTER  XL. 

THE   HEART. 

532.  As  soon  as  the  left  ventricle  of  the  heart  is 
filled  with  purified  blood,  its  strong  muscular  walls 
contracts  and  forces  open  the  semilunar  valve,  and 
sends  the  blood  into  the  aorta,  thence  all  over  the  body, 
with  such  force  that  all  the  large  arteries  swell  and 
throb  as  the  blood  rushes  through  them  in  response  to 
the  contraction  of  the  heart.  The  throb,  swell,  or  beat 
is  called  the  pulse.  The  average  of  the  pulse  in  infancy  is 
one  hundred  and  twenty  a  minute;  in  manhood,  eighty; 
at  sixty  years.,  sixty.  The  pulse  of  females  is  more  fre- 
quent than  that  of  males.  The  heart  of  the  dram 
drinker  gives  thirteen  beats  per  minute  more  than  that 
of  the  abstainer.  On  an  average  the  heart  of  an  adult  is 
estimated  to  beat  seventy-five  times  in  a  minute;  and 
sends  nearly  ten  pounds  of  blood  through  the  veins  and 
arteries  each  beat;  it  makes  four  beats  while  we  breathe 
once.  There  cannot,  it  is  said,  be  less  than  ten  thou- 
sand veins  and  arteries  distributing  blood  to  every  part 
of  the  system.  Hence,  five  hundred  and  forty  pounds,  or 
sixty-three  gallons  and  about  one  pint  of  blood  passes 
through  the  heart  in  one  hour;  and  twelve  thousand 
pounds,  or  one  thousand  five  hundred  and  sixteen 
gallons,  pass  through  the  heart  in  twenty-four  hours. 
It  is  estimated  that  one  thousand  ounces  of  blood  pass 
through  the  kidneys  in  one  hour.  And  that  during  a 


282      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

lifetime  of  eighty  years  the  heart  propels  half  a  million 
tons  of  blood  through  the  human  system.  An  approxi- 
mate estimate  of  the  quantity  of  blood  in  a  human  body 
is  about  one-eighth  that  of  the  body. 

533-  Cinder  favorable  conditions  a  person  can  receive 
most  physical  rest  lying  in  a  horizontal  position,  because 
the  heart  beats  about  ten  strokes  less  in  a  minute; 
consequently  eight  hours  rest  in  bed  gives  a  rest  of 
about  five  thousand  contractions  of  the  heart. 

534  The  three  constituents  of  the  blood  are  fibrin, 
serum,  and  corpuscles — white  and  red,  one  of  the  former 
to  four  hundred  of  the  latter.  These  constituents  are 
composed  of  albumen,  fat,  sugar,  soda,  salt,  iron,  lime, 
magnesia,  water,  carbonic  acid  gas,  oxygen,  etc.  The 
fibrin  and  serum  together  in  the  living  blood  form  the 
plasma.  The  red  corpuscles  are  small,  flattened  circu- 
lar bodies  about  one  thirty-two  hjindredthsof  an  inch  in 
diameter,  and  not  more  than  one  quarter  as  thick.  It 
would  take  one  hundred  and  twenty  billion  of  them  to 
make  a  cubic  inch.  The  white  corpuscles  are  larger 
in  size,  globular  in  shape,  and  granular  in  appearance. 

535.  The  elements  of  human  blood  are,  water,  78; 
albumen,  6.3;  coloring  matter,  14.1;  and  various 
salts,  etc.,  1.9.  The  office  of  this  composite  fluid  is  to 
carry  nutriment  to  the  tissues  to  assist  in  their  repair, 
and  to  carry  out  of  the  body  the  products  of  waste — the 
ashes,  so  to  speak,  of  the  oxidized  tissues  which  have 
been  burned  or  consumed  in  the  production  of  force 
and  animal  heat.  The  special  office  of  the  plasma  is  to 
nourish  and  rebuild  the  tissues  and  to  carry  the  pro- 
ducts of  waste  and  combustion  to  those  organs — such  as 
the  liver,  kidneys,  and  skin — whose  function  it  is  to 
separate  them  from  the  blood  and  carry  them  out  of  the 


THE  HEART.  283 

body.  The  particular  office  of  the  corpuscles  is  to  carry 
electrized  oxygen  from  the  lungs  to  the  tissues,  and 
carbonic  acid  gas  from  the  tissues  to  the  lungs,  to  be 
expelled  from  the  system.  Good  blood  is  the  product 
of  a  healthy  body  from  nutritious  food,  good  in  quality 
and  sufficient  in  quantity,  with  plenty  of  pure  air  and 
the  necessary  exercise;  this  only  can  furnish  the  proper 
stimulus  to  every  muscle  and  fiber  in  the  animal  system. 
Man  is  possessed  of  two  wonderful  faculties  for  the 
proper  inspection  of  food — the  sense  of  smell  and  the 
sense  of  taste.  The  aroma  and  flavor  of  substances  fit 
for  food  are  rendered  agreeable  to  him;  while  the  odor 
and  taste  of  substances  unfit  for  food  and  harmful  to 
the  body,  are  generally  disagreeable,  nauseous,  and  even 
disgusting  to  him.  Tainted  meat,  or  decomposing 
eggs,  would  be  very  harmful  taken  into  the  stomach. 
Hence,  such  articles  are  promptly  rejected  by  the  official 
inspectors — smell  and  taste.  Certain  injurious  sub- 
stances may  fail  of  detection  by  any  of  the  senses;  but 
even  in  the  stomach  there  seems  to  reside  a  sense  of  the 
fitness  of  things,  and  if  the  injurious  be  received,  it 
quickly  seeks  to  expel  it  by  the  act  of  vomiting. 
Nothing  could  be  more  perfect  than  this  system  of  in- 
spection and  elaboration  of  the  food. 

536.  To  preserve  the  health  and  strength  it  is  abso- 
lutely necessary  that  food  should  be  in  generous  quantity 
and  quality,  and  in  a  condition  suited  to  the  state  of 
the  stomach.  To  illustrate  my  meaning,  I  refer  to  a 
fever-patient.  In  a  fever  of  whatever  kind,  the  tissues 
are  being  far  more  rapidly  oxidized  or  burnt  up  than  in 
health,  as  evidenced  by  the  great  heat  of  the  body  and 
the  rapid  loss  of  weight.  Under  such  circumstances, 
the  patient,  to  keep  up  his  loss,  really  requires  more 


284     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

food  than  in  health,  but  in  a  condition  that  calls  the 
stomach  as  little  as  possible  into  action,  and  yet  how 
often  he  is  deprived  of  food  almost  entirely  for  days  to- 
gether, with  the  idea  of  "starving  a  fever."  It  is  the 
patient,  and  not  the  fever  that  is  being  starved.  The 
tissues  of  the  body  are  being  rapidly  consumed,  and  if 
proper  food  is  not  furnished  to  rebuild  the  tissues  the 
patient  must  die  of  exhaustion.  The  heart  of  a  man  is 
said  to  change  in  about  thirty  days  and  that  of  a  woman 
in  less  time.  Many  a  fever  patient  has  been  literally 
starved  and  drugged  to  death,  and  a  heavy  bill  paid  for 
the  privilege  of  having  it  done  professionally. 

The  materials  of  the  blood  are  so  varied  and  so  refined 
that  they  penetrate  the  -minutest  parts  of  the  physical 
system,  and  assimilate  to  muscle,  bone,  skin,  hair, 
cartilage,  nerve,  and  brain.  So  important  is  the  blood 
to  life,  that  the  loss  of  over  two  pounds,  and  in  some 
cases  less,  is  almost  sure  to  prove  fatal. 

What  pure  blood  is  to  the  animal  life-principle  of  the 
body,  so  God's  meaning  of  his  own  word,  associated  with 
the  energy  of  the  Holy  Spirit,  is  to  the  substantial 
spiritual  life-principle  of  the  soul ;  the  functions  of 
which  are  manifested  in  saving-faith,  obedience,  love, 
trust,  and  hope.  These  are  the  cardinal  functions  of 
the  new  creature,  born  from  above.  Food  for  the  ani- 
mal life  is  derived  from  the  material  world,  while  food 
for  the  spiritual  life  is  derived  from  the  expressed 
thoughts  of  God  accompanied  by  the  illuminating,  sus- 
taining, and  comforting  energy  of  His  Spirit.  The 
one  is  material  and  the  other  spiritual,  but  none  the 
less  real. 

537.  About  one  ton  and  a  half,  in  the  form  of  food 
and  drink,  is  added  to  the  blood  of  an  ordinary  healthy 


THE  HEART.  285 

man  during  the  year.  As  there  is  the  same  amount  of 
waste,  a  ton  and  a  half  of  material,  therefore,  must  be 
carried  out  of  the  body  through  the  blood  during  the 
same  time.  Some  of  the  products  of  oxidation,  as  urea 
and  carbonic  acid  gas,  are  very  poisonous  to  the  nervous 
system.  Certain  organs,  as  the  kidneys,  skin,  and 
the  lungs  are  designed  specially  to  remove  these  poisons 
from  the  current  of  the  blood,  and  carry  them  out  of 
the  bodv. 

tr 

538.  Poisons  in  the  blood  are  very  injurious  if  not 
fatal  to  aiiimal  life.  Urea  and  uric  acid  are  poisons 
generated  in  the  body  and  manifest  themselves  in 
rheumatism,  and  principally  affect  the  fibrous  tissues, 
including  the  heart.  The  same  may  be  said  of  lithic 
acid,  mercury,  and  other  corrupt  and  corrosive  particles 
that  ought  to  pass  off.  Alcohol  and  tobacco  are  strong 
poisons  to  the  whole  body,  and  especially  to  the 
brain,  frequently  resulting  in  alcoholic  insanity  ;  it  kills 
the  life-globules  of  the  blood,  and  fills  it  with  dead 
matter ;  severely  overworks  the  liver  and  produces 
disease  ;  it  deranges  the  action  of  the  heart,  and  fills  it 
with  small  fatty  particles  of  dead  matter,  which  often 
causes  sudden  death  ;  or  it  overpowers  the  brain  with  a 
sudden  rush  of  blood,  which  generally  ends  in  apoplexy 
and  death.  More  than  half  the  insane  people  in  the 
United  States  are  to-day  made  so  through  alcoholic 
poison  and  its  adulterations!  It  is  quite  probable  that 
nearly  all  the  hereditary  insanity  is  produced  by  it. 
Sixty  thousand  persons  are  killed  by  it  in  this  country 
every  year.  Alcohol  is  a  fearful  brain  poison  from  first 
to  last,  saying  nothing  of  the  equally  fatal  but  more 
speedy  poisons  it  often  contains.  What  poison  is  to 
animal  life,  so  error  with  respect  to  our  salvation  is  to 
the  soul. 


286      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY 

THE    SKItf. 

539.  The  skin  not  only  covers  the  body  and  protects 
the  soft  parts  from  injury,  but  it  is  also  an  excretory 
organ,  exhaling  a  large  portion  of  the  fluids  given  off 
from  the  body,  besides  being  the  chief  means  of  maintain- 
ing the  animal  heat  at  an  equitable  point.  The  skin  is 
composed  of  two  layers.  The  deeper  one  is  termed  the 
derma,  or  true  skin,  and  the  surface  layer  the  epider- 
mis. The  derma  is  composed  of  strong  elastic  and 
inelastic  fibers  interlaced  with  each  other.  In  its  sub- 
stance are  the  sweat-glands — little  coiled  tubes,  which 
pass  up  through  the  entire  thickness  of  the  skin  and  open 
on  the  surface.  At  the  root  of  each  hair  is  a  little 
gland,  sometimes  two  or  more,  called  sebaceous  glands, 
which  secretes  an  oily  substance  which  lubricates  the 
hair  and  surface  of  the  skin.  This  oily  substance  often 
covers  the  sweat  glands,  and  dries  over  them  like  a 
coat  of  varnish,  preventing  the  poisonous  and  offensive 
matter  that  forms  in  the  body  from  escaping,  and 
causing  it  to  the  extent  of  several  ounces  a  day  to  be 
forced  inward  on  the  more  vital  parts  to  putrefy  and 
poison  the  body.  In  a  healthy  state  of  the  organism 
more  than  one-half  the  food  consumed  by  us  is  finally 
liberated  through  the  pores  in  the  form  of  sensible  and 
insensible  perspiration  from  the  skin.  Unless  these 
pores  are  kept  open  disease  and  sickness  of  some  kind 
will  surely  follow.  The  skin  excretes  ordinarily,  per- 
haps, more  water  than  the  kidneys,  amounting  to  one 
or  two  pounds  daily.  Other  excretions  are  also  elimi- 
nated by  the  skin,  so  that  it  becomes  one  of  the  most 
important  organs  of  the  body. 

The  number  of  pores  in  a  square  inch  on  the  palm  of 
the  hand  has  been  found  to  be  3,528  ;  each  of  which 


f  r   ^k. 

THE 
\  '     ) 

"it 


HUMAN  HAIR  287 

little  tube  is  about  a  quarter  of  an  inch  long  ;  it  follows 
that,  in  a  square  inch  of  skin  on  the  palm  of  the  hand, 
there  exists  a  length  of  tube  equal  to  882  inches,  or 
73J  feet.  According  to  Surgeon  Wilson,  2,800  might 
be  taken  as  a  fair  average  of  the  number  of  pores  in  the 
square  inch.  Now  the  number  of  square  inches  of  sur- 
face in  a  man  of  ordinary  height  and  bulk  is  2,500  ;  the 
number  of  pores,  therefore,  is  seven  millions,  and  the 
number  of  inches  of  perspiratory  tube,  1,750,000  ;  that 
is  145,833  feet,  or  48,600  yards,  or  nearly  twenty-eight 
miles.  Surely  such  an  amount  of  drainage  as  seventy- 
three  feet  in  every  square  inch  of  skin,  assuming  this 
to  be  the  average  of  the  whole  body,  is  something  won- 
derful, and  the  thought  naturally  intrudes  itself — what 
if  this  drainage  were  obstructed  ? 

One  of  the  very  best  cleansing  baths  is  an  alkaline 
one,  made  of  soft  water,  rendered  slightly  slippery  by 
washing-soda,  and  freely  aided  by  a  flesh-brush.  Good 
baths  wisely  and  thoroughly  applied,  with  suitable 
diet,  and  good  nursing  will,  perhaps,  alone  cure  nine 
cases  of  ordinary  sickness  out  of  every  ten. 

HUMAN    HAIR. 

540.  Hairs  are  ..orny  appendages  of  the  skin  ;  they 
vary  much  in  size  in  different  parts  of  the  body.  The 
center  of  each  hair  is  porous  and  loose  in  texture  ;  it  is 
formed  of  plastic  Jymph,  first  converted  into  granules, 
then  into  cells,  which  are  converted  into  fibers.  But 
the  cells  which  form  the  dense  surface  of  the  hair  are 
converted  into  flat  scales,  which  inclose  the  central 
fibrous  structure ;  these  scales  overlap  each  other  like 
the  scales  of  a  fish.  This  overlapping  line  is  the  cause 
of  the  roughness  perceived  in  drawing  a  hair,  from  its 
point  to  its  bulb,  between  sensitive  fingers. 


288      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

541.  The  hair  of  the  head  is  not  only  ornamental  but 
a  protection  of  the  brain  against  both   heat  and  cold, 
and  to  some  extent  against  sudden  contact   with  hard 
substances.      Light  or  blond  hair  is  generally  the  most 
luxuriant,  and  it  has  been  estimated   that  the  average 
number   of  hairs  of  this  color  on  an  average  person's 
head  is  140,000 ;  while  the  number  of  brown  hair  on  a 
like  head  is  110,000  ;  and  black  only  103,000. 

542.  What   a    beautiful    and  expressive  significance 
this  fact  gives  to  Matt.  x.  28-31;  Luke   xii.  4-7;  xxi. 
17-19?     The  very  hairs  of  his  children's  heads  are  all 
numbered,  and  not  one  of  them  shall  perish  without 
the  notice  of  your  heavenly  Father!     Though  the  ex- 
pression is  said  to  be  proverbial,  it  is  designed  to  show 
a  glorious  fact — God's  perfect  knowledge  of,  and  con- 
stant parental  care  for  all  His  creatures,  and  especially 
His  children  for  whose  salvation  He  gave  the  life  of  His 
own  Sou. 

543.  The  hair  has  played  a  very  important  part  in 
Scripture  history,  sanitary  and  otherwise.     It  enabled 
the  priest  to  determine  a  true  case  of  leprosy,  Lev.  xiii. 
It  led  to  the  death  of  that   proud,    ungrateful,   trai- 
torous son  Absalom,  II  Sain,  xviii.  9,  14. 15.     It  was  the 
conspicuous  token  of  God's  covenant  with  Samson  to 
supply  him  with  all  necessary    physical   strength,  as  a 
Judge  of  Israel.     Samson  broke  the  covenant  in  allow- 
ing  his  braids  of  hair  to  be  removed;  and  the  with- 
holding  of   his   accustomed    strength    was   a    sensible 
manifestation  to  him  of  God's  displeasure  at  his  con- 
duct, Judg.  xvi.  17.     Its  preservation  was  a  very  dis- 
tinguishing mark  of  God's  special  care  and  protection, 
Dan.  iii.  27.     It  is  the  covering  and  glory  (ornament)  of 
woman,  I  Cor.  xi.  15,-aud    was   a   means  of  expressing 


PHOF.  HUXLEY'S  MODEL  MAN.  289 

her  remarkable  numility  and  love,  Luke  vii.  38,  44; 
John  xi.  2;  xii.  3. 

Contemplating  man  in  relation  to  power,  we  are 
struck  with  astonishment.  On  the  assumption  that 
the  number  of  square  inches  on  the  body  of  an  ordinary 
man  to  be  2,500,  and  the  pressure  upon  each  fifteen 
pounds,  the  total  pressure  on  the  whole  body  is  over 
thirteen  tons! 

Borelli  demonstrated  that  when  a  man  lifts  up  with 
his  teeth  a  weight  of  two  hundred  pounds  with  a  rope 
fastened  to  the  jaw-teeth,  the  muscles  with  which 
people  masticate  their  food  exert  a  force  of  about 
15,000  pounds  weight.  If  any  one  hanging  his  arm 
directly  downward  lifts  a  weight  of  twenty  pounds  with 
the  third  or  last  joint  of  his  thumb,  the  muscle  which 
bends  the  thumb  and  bears  that  weight,  exerts  a  force 
of  about  3,000  pounds.  When  a  man  standing  upon 
his  feet,  leaps  or  springs  upward  to  the  height  of  two 
feet,  if  the  weight  of  such  a  man  be  one  hundred  and 
fifty  pounds,  the  muscles  employed  in  that  action  will 
exert  a  force  of  two  thousand  times  greater;  that  is  to 
to  say,  a  force  of  about  300,000  pounds.  If  such  be  the 
"outer  man,"  what  must  be  the  "inner  man'  for  the 
convenience  of  which  the  former  was  made?  (See 
paragraphs  No.  411-414.) 

PROF.  HUXLEY'S  MODEL  MAK. 

544.  The  professor  gives  the  following  table  of  what 
a  full-grown  man  should  weigh,  and  how  this  weight 
should  be  divided:  Weight,  154  pounds.  Made  up 
thus:  Muscles  and  their  appurtenances,  68  pounds; 
skeleton,  24  pounds;  skin,  10^-  pounds;  fat,  28  pounds; 
brain,  3  pounds;  thoracic  viscera  (internal  organs),  3£ 
pounds;  abdominal  viscera,  11  pounds;  blood  which  will 


290      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

drain  from  the  body>  7  pounds.  This  man  ought  to 
consume  per  day:  Lean  beefsteak,  5,000  grains;  bread, 
6,000  grains;  milk,  7,000  grains;  potatoes,  3,000  grains; 
butter  600  grains;  and  water,  22,900  grains.  His 
heart  should  beat  seventy-five  times  a  minute,  and  he 
should  breathe  fifteen  times  a  minute.  In  twenty-four 
hours  he  would  vitiate  1,750  cubic  feet  of  pure  air  to 
the  extent  of  one  per  cent.;  man,  therefore,  of  the 
weight  mentioned  ought  to  have  800  cubic  feet  of  well 
ventilated  space.  He  would  throw  off  by  the  skin  18 
ounces  of  water,  300  grains  of  solid  matter,  and  400 
grains  of  carbonic  acid  every  twenty-four  hours,  and 
his  total  loss  during  the  twenty-four  hours  would  be  six 
pounds  of  water  and  a  little  over  two  pounds  of  other 
matter.  This  is  Prof.  Huxley's  "  outer  man."  If 
such  be  the  casket,  what  must  be  the  jewel  within!  If 
such  be  the  shell,  what  must  be. the  seed-germ  it  con- 
tains? If  such  be  the  house,  what  must  be  the  exalted 
nature  of  the  resident?  The  professor  has  not  told  us. 
The  Scriptures  term  the  body  a  tabernacle,  a  house, 
and  clothing. 

AN   ABSTRACT   OF   MAN'S   ORGANISM. 

In  the  human  body  there  are  about  263  bones.  The 
muscles  are  about  500  in  number.  The  length  of  the 
alimentary  canal  is  about  32  feet.  The  amount  of 
blood  in  an  adult  averages  30  pounds,  or  fully  one-fifth 
of  the  entire  weight.  The  heart  is  six  inches  in  length 
and  four  inches  in  diameter,  and  beats  70  times  a 
minute,  4,200  times  per  hour,  100,800  per  day,  36,- 
792,000  times  per  year,  2,565,440,000  in  threescore 
and  ten,  and  at  each  beat  2^  ounces  of  blood  are  thrown 
out  of  it,  175  ounces  per  minute,  656  pounds  per  hour, 


AN  ABSTRACT  OF  MAN'S  ORGANISM. 


7f  tons  per  day.  All  the  blood  in  the  body  passes 
through  the  heart  in  three  minutes.  This  little  organ, 
by  its  ceaseless  industry,  pumps  each  day  what  is  equal 
to  lifting  122  tons  one  foot  high,  or  one  ton  122  feet 
high.  The  lungs  will  contain  about  one  gallon  of  air 
at  their  usual  degree  of  inflation.  We  breathe  on  an 
average  of  1,200  times  per  hour,  inhale  600  gallons  of 
air,  or  24,000  per  day.  The  aggregate  surface  of  the 
air  cells  of  the  lungs  exceeds  20,000  square  inches,  an 
area  very  nearly  equal  to  the  floor  of  a  room  twelve  feet 
square.  The  average  weight  of  the  brain  of  an  adult 
male  is  3  pounds  and  8  ounces,  of  a  female  2  pounds 
and  4  ounces.  The  nerves  are  all  connected  with  it 
directly  or  by  the  spinal  marrow.  These  nerves,  together 
with  their  branches  and  minute  ramifications,  probably 
exceed  10,000,000  in  number,  forming  a  "body  guard  ' 
outnumbering  by  far  the  greatest  army  ever  marshaled! 
The  skin  is  composed  of  three  layers,  and  varies  from 
one-fourth  to  one-eighth  of  an  inch  in  thickness.  The 
atmospheric  pressure  being  about  fourteen  pounds  to 
the  square  inch,  a  person  of  medium  size  is  subjected 
to  a  pressure  of  40,000  pounds!  Each  sqnare  inch  of 
skin  contains  3,500  sweating  tubes,  or  perspiratory 
pores,  each  of  which  may  be  likened  to  a  little  drain 
pipe  one-fourth  of  an  inch  long,  making  an  aggregate 
length  of  the  entire  surface  of  the  body  of  201,166  feet, 
or  a  tile  ditch  for  draining  the  body  almost  forty  miles 
long.  Man  is  marvelously  made.  Who  is  eager  to 
investigate  the  curious  and  wonderful  works  of  Om- 
nipotent Wisdom,  let  him  not  wander  the  wide  world 
around  to  seek  them,  but  examine  himself.  (Popular 
Science  News.) 


292      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

WHAT   IS   HUMAN   LIFE  ? 

545.  I  am  strongly  impressed  with  the  thought  that 
the   Bible   is   far   ill   advance   of  our  philosophy  with 
respect  to  life.     It  evidently  makes  a  sharp  distinction 
between  physiological  life  on  the   one   hand,  and   the 
metaphysical,  the  knowing,  or  soul-life   on  the  other. 
The   former  is  referred  to  in  Lev.  xvii.  11,  14;  Dent. 
xxxii.  47;  Prov.  xiv.  30;   and   James  iv.  14,  etc.     The 
latter,  or  soul-life,  in  Gen.  ii.  7;  Isa.  xxxviii.  16;  I  Sam. 
xx.  3;  Matt.  x.  28,  etc. 

546.  All  organic  nature,  so  far  as  known,  begins  with 
the   cell  as  the  crystal  begins  with  the  particle.     The 
cell   is  constructed  by  the  vitalized   bioplast,  and   the 
aggregate  cell- vitality  may  be  termed  cell-life;  and  the 
aggregate  cell-life  is  called  physiological  life. 

547.  Finite  life  is  an  invisible,  intangible,  vivifying, 
substantial  form  of  force  or  energy,  according  to  its  type 
pattern,  whether  plant,  animal,  or  man. 

548.  Each    finite    life-form    must   necessarily   have 
come  from  a  pre-existing  fountain  of  life.     The  life- 
force  existed  in  the  germ  of  every  human  being  before 
the  organs  of  the  body  were  formed;  it  is  a  real  sub- 
stance  independent   of    any  and  all  conditions  of   its 
manifestations  in  visible  or  material  form.     The  indi- 
vidual life  energy  is  a  unit;  it  is  neither  divisible  nor 
dissolvable    into  parts,  perpetuated  and  continued  in 
association   with  matter,   under  the  unvarying  law  of 
transmission  and  reproduction. 

549.  The  special  domain  of  physiological  life  seems  to 
be  the  appropriation  and  assimilation  of  the  nutriment 
extracted  from  the  food,  and  the  construction  and  vital- 
ization  of  the  ceaselessly  forming  cells  in  bone,  muscle, 


AN  ABSTRACT  OF  MAN'S  ORGANISM.        293 

and  nerve,  and  the  general  repairs  of  the  animal 
organism,  under  the  direction  of  the  knowing  life  of 
the  soul. 

550.  The  flesh  life-force  not  only  pervades  the  blood, 
but  is  furnished  by  it  with   all  the  necessary  supplies 
for  the  demands  of  the  temporary  residence  of  the  soul. 
This  life  is  diminished  by  limitation,  as  in  the  case  of 
mortification  and  amputations;    specially  confined  to, 
and  limited  by,  this  transient  earthly  body,  and  when 
its  services  are  no  longer  required  by  the  soul  it  departs 
to  the  general  reservoir  of  Nature,  until  needed.     It 
would  seem  that  electricity  has  much  to  do  with  this 
cell  life-force,  being  the  only  direct  aider  of  it  that  we 
know  of.     It  is  much  affected  by  the  nature  and  qual- 
ity of  food,  and  the  alterations  of  day  and  night.     It 
seems  to  ebb  and  flow  like  the  tides,  being  lowest  about 
midnight;  hence  the  necessity  of  very  carefully  watch- 
ing critical  cases  of  disease  at  that  time,  and  especially 
those  of  typhoid  fever.       The    knowing    or    soul-life 
is  the  executive  life  of  the  system,  and  is  the  subject  of 
no  such  variations,  and  liable  to  no  such  contingencies. 
It  is  a  permanent  constituent  of  the  soul,  and  never  de- 
parts from  it.     It  is  capable  of  exaltation  or  degradation, 
but  not  of  separation  or  destruction  by  man. 

551.  Life   has   never    been    developed,    within    the 
knowledge  of  man,  without  a  vital  germ  of  previous  life 
nurtured  and  developed  by  the  female  life.     All  life, 
plant,  animal,  and  human,  has  been  the  product  of  pre- 
vious  life,  and  not   the   result  of  organization  or  the 
product  of  chemical  forces,  as  thoughtlessly  assumed 
and  ignorantly  taught   by  philosophers  of  the  material- 
istic school.     Human  life  is  the  essential  and  only  form 
of  substantial  force  that  has  ever  developed  a  human 


294     SUBSTANTIAL  CHRTSTiAN  PHILOSOPHY. 

organ  or  produced  a  human  organism.  Vital  and 
mental  energy,  though  immaterial,  cannot  create  matter 
out  of  themselves,  nor  out  of  nothing;  and  matter  can- 
not generate  or  evolve  life  and  mind  out  of  its  own  sub- 
stance; therefore,  there  can  be  no  spontaneous  genera- 
tion, the  assumption  of  a  disordered  mind  in  its  agony 
to  get  rid  of  the  idea  of  God.  The  advent  of  human 
life  upon  the  earth,  the  logic  of  reason,  and  the  logic  of 
universal  and  unchanging  law  point  with  unvarying 
certainty  to  a  personal  fountain  of  knowing  and  living 
energy  as  the  only  possible  source  of  life  and  mind,  and 
that  fountain  is  the  Christian's  God,  Gen.  ii.  7;  Psa. 
xxxvi.  9. 

552.  It  is  evident  that  created   life  cannot  exist,  as 
such,  except  in  some  organic  form.     The  organism  is  as 
indispensable  as  a  condition   of  finite  life  as  the  pre- 
existent  infinite  life  is  absolutely  essential  to  its  creation. 
In  other  words,  the  cause  must  exist  prior  to  the  effects 
it  produces. 

553.  "Man  is  the  highest  and  noblest  organic  form  in 
Nature,  only  a  little  inferior  to  that  of  the  angels  in 
heaven,"  Psa.  viii.  4-8;  Heb.  ii.  7,  9.     We  cannot  con- 
ceive of  his  having  a  normal  existence  in   an  unorgan- 
ized   or   disorganized  form.      When  the  "  inner  man  ' 
departs  from  the  earthly  tabernacle  he  goes  with  a  com- 
plete and  perfect  organism  as  to  his  essential  personal- 
ity or  he  would   not  be  man.     Apparently  each  child 
has  its  origin  in  the  seed-germ,  and  its  beginning  as  a 
perfected,  though  not  fully  developed  human  being;  its 
spiritual  nature  is  dormant,  like  the  life-germ  in  the 
seed.     The  limited  expansions  of  its  eternal  future  are 
folded  in  the  beginning  consciousness  of  the  infant,  like 
the  giant  oak  in    all  its   minutia  of  completion  in  the 


AN  ABSTRACT  OF  MAN'S  ORGANISM.         295 

sprouting  acorn.  So  strongly  is  the  impression  made 
upon  most  persons,  that  the  birth  of  a  child  is  the  ori- 
gin of  an  entirely  new  life,  that  it  is  almost  impossible 
to  keep  in  view  the  well-known  fact  that  this  new  life 
was  evolved  out  of  previous  life,  which  reaches  back 
beyond  the  grasp  of  human  comprehension;  and  that 
there  never  has  been  an  intermission  in  the  continuity 
of  life.  It  is  true  that  the  birth  of  a  child  adds  a  new 
link  to  tha  chain  of  life;  a  chain  that  never  had  a  break, 
for  no  new  life  was  ever  produced  that  had  not  a  con- 
tinuous unbroken  connection  with  the  infinite  source  of 
life,  from  which  Adam  received  his.  (Hoffer  and  Dr. 
S  wand  or  in  Microcosm.} 

554.  Prof.  Huxley  says:  "  If  it  were  given  me  to  look 
beyond  the  abyss  of  geologically  recorded  time  to  the 
still  more  remote  period  when  the  earth  was  passing 
through  physical  and  chemical  conditions  which  it  can 
no  more  see  again  ...  I  should  expect  to  be  a 
witness  of  the  evolution  of  Living  protoplasm,  from  Not 
living  matter.'1  The  capitalization  is  mine.  "Not liv- 
ing matter!"  This  high-sounding  phrase  is  designed  to 
cautiously  lead  the  reader  into  the  net  of  materialistic 
atheism.  Why  not  call  it  dead  matter?  Why  not 
boldly  say — death  originates  life?  Ah!  that  would  like 
an  electric  flash  show  the  startling  inconsistency  to  the 
reader.  It  would  be  equivalent  to  saying:  Life,  in  all 
its  forms  and  degrees  and  manifestations,  had  its  origin 
in  death;  that  Nature  in  all  her  phenomena  from  Adam 
till  now  has  been  testifying  to  a  falsehood,  and  has 
actually  robbed  the  devil  of  his  most  distinguishing  title 
— "Father  of  Lies!" — that  dead  matter  has  evolved 
man  with  all  his  supposed  mental  and  moral  powers, 
produced  in  him  the  conception  of  an  Infinite  God,  the 


296      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Creator  and  Lawgiver  of  the  universe,  wrought  in  him  the 
consciousness  of  moral  responsibility,  endowed  him  with 
religious  sentiments,  and  the  idea  of  a  future  life;  in- 
spired him  with  a  hope  of  heaven  and  a  fear  of  hell, 
etc.!  What  can  dead  matter  not  do?  Tell  us,  ye 
self-confessed  descendants  of  a  monkey!  Our  filial 
attachment  to  "  our  Father  who  is  in  heaven  '  is  un- 
speakably intensified  when  we  read  such  "monkey- 
splutterings/'  We  prefer  our  present  relationship  to 
our  elder  brother,  the  Lord  Jesus  Christ;  and  for  my- 
self I  shall  encircle  Him  with  the  warmest  affections  of 
my  heart.  And  I  shall  ever  cling  to  the  Bible  doc- 
trine, that  not  dead  matter,  but  spirit  is  the  source  of  all 
life 

555.  The  average  duration  of  human  life  is  thirty- 
three  years.  One  child  out  of  every  four  dies  before  the 
age  of  seven  years,  and  only  one-half  of  the  world's 
population  reach  the  age  of  seventeen.  One  out  of  ten 
thousand  reaches  one  hundred  years.  The  average 
number  of  births  per  day  is  about  one  hundred  and 
twenty  thousand,  exceeding  the  deaths  by  about  fifteen 
per  minute.  The  mean  lifetime  of  males  is 39.91  years, 
and  of  females,  41.85.  And  the  annual  rate  of  mor- 
tality of  males  of  all  ages  is  one  in  39.91,  and  of  females, 
one  in  41.85. 


WHAT  IS  MAN  WITH  RESPECT  TO  DEATH?    £97 


CHAPTER  XLII. 

WHAT   IS   MAN   WITH   RESPECT  TO    DEATH? 

556.  I  shall  preface  this  article  by  giving  a  few  of  the 
most  expressive  Hebrew  terms  with  their  definitions 
from  the  Old  Testament,  and  likewise  a  few  Greek  ones 
from  the  New  Testament,  that  the  reader  may  have  a 
bird's  eye  view  of  the  meaning  of  the  terms,  to  die  and 
death,  as  applied  to  man. 

Mooth,  to  die,  is  used  in  the  Old  Testament  over  six 
hundred  and  seventy  times,  and  is  said  to  have  the 
same  signification  in  all  the  Semitic  languages,  that  is, 
the  family  of  languages  to  which  Hebrew  and  Arabic 
belong. 

1.  Mooth,  to  die,  includes  death  from  natural 
causes,  from  diseases,  from  violence,  from  old  age,  and 
including  death  as  the  penalty  of  crime.  It  means  also 

(a)  to  be  excessively  impatient  or  grieved,  Jud.  xvi.  16  ; 

(b)  to  faint,  fail,  as  the  heart,  I  Sam.  xxv.  37,  so  of  the 
trunk  of  a  tree,  Job  xiv.  8  ;  (c)  to   be  untilled,  as  land, 
Gen.  xlvii.  19  ;  (d)  to  perish,  to  be  destroyed,  as  a  state 
or  people,  Am.    ii.  2 ;  Hos.   xiii.  1  ;    (e)   as   applied   to 
man  it  signifies  the  physical  manifestation  of  approach- 
ing dissolution  of  the  union  between  body  and  soul,  as 
well  as  the  departure  of  life — both  spirit-life  and  mere 
animal-life;  tho  former   returns    to  God   who  gave  it, 
the   latter   to   the   general   reservoir  of   nature,   Eccl. 
ill.  21, 


298      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

2.  Gaiva,  (a)  to  breathe  out  one's  life,  to  expire,  to 
die ;  (b)  to  faint,   fail,    give    way,   Gen.   yi.    17  ;    vii. 
21  ;  Num.  xvii.  12,  13. 

3.  Naphal,  (a)  to  cause  to  fall,  as  in  battle,  Num. 
xiv.  43  ;  (b)  to  fall  sick,  Ex.  xxi.  18  ;  (c)  to  fall  away, 
as  an  emaciated  limb,  Num.  v.  21,  27  ;  (d)  to  fall,  fail, 
as  of  courage  or  faith,  Sum.   xvii.   32  ;  Gen.   xxv.  18. 
These  examples  are  sufficient  to  illustrate  the  meaning 
of  the  Hebrew  verb,  to  die.     I  will  now  do  the  like  for 
the  noun  death. 

4.  Nephesh,  signifies  (a)   breath  of  life,   Gen.  i.  20, 
30  ;  (b)    odor,    Prov.    xxvii.  9  ;  (c)  the  soul  with    the 
animal    or    physiological   life-force,    Gen.    xxxv.    18  ; 
I  Kings  xvii.  21.     This  physiological  life-principle  is 
said,  (d)    to   live,  that   is,  to  breathe   out,  to  manifest 
itself,  Gen.  xii.  13  ;   Psa.  cxix.  175  ;  (e)  to  die,  that  is, 
to  faint,  to   fail,  as  from  the  stoppage   of   the   blood, 
Jud.  xvi.  30  ;  (/)  to  be  poured  out,  Lam.  ii.  12  ;  Isa. 
liii.  12.     (g)  The  rational  soul,  mind,  spirit,  as  the  seat 
of   the   feelings,  affections,    and    emotions   of   various 
kinds  ;  (h)  of  love,  Isa.  xlii.  1  ;  (i)  of  joy,  Psa.  Ixxxvi. 
4;  (j)  of  fear,  Isa.  xv.  4;  (k)  of  piety  toward    God, 
Psa.  Ixxxvi.  4 ;  (1)  confidence,  Psa.  Ivii.  2  ;  (m)  desire, 
Psa.    xlii.    3.     So   it   expresses   hatred,  Isa.  i.  14 ;  (n) 
contempt,    Ez.    xxxvi.  5  ;  Isa.    xlix.  7  ;  (o)  vengeance, 
Jer.  v.  9  ;  ( p)  sorrow,  Job.  xxvii.  2.     So  of  (q)   pride, 
Prov.  xxviii.  25  ;  (r)  patience  and  impatience,  Job.  vi. 
11 ;  (s)  the  will   or   purpose,  Gen.   xxiii.  8  ;  II  Kings 
ix.    15  ;  I    Chron.    xxviii.  9  ;  (t)    understanding,  Psa. 
cxxx4x.  14 ;  Prov.    xix.    2  ;  (u)    memory,  Dent.  iv.  9  ; 
Lam.    iii.    20  ;  (v)    personality,    myself,    Job.    ix.   21. 
One  dead,  a  dead  body,  a  corpse. 

557.   Sir  Geo.  Stokes,  President  of  the  Royal  Society 


WHAT  18  MAN  WITH  RESPECT  TO  DEATH?    299 

of  Great  Britain,  referring  to  this  word,  nephesh,  first 
used  in  Gen.  ii.  7,  says  :  "  The  spirit  or  breath  of  lives 
is  not  life,  but  the  source  of  life,  an  energy  deeper  than 
thought  itself,  and  this  spirit  is  related  to  conscious- 
ness/3 This  is  certainly  correct  if  the  language  means 
anything.  Consciousness  is  to  spirit  what  the  rose  is  to 
vegetable  life.  In  the  English  version  nephesh  is  often 
rendered  soul  when  it  refers  exclusively  to  the  animal 

«/ 

or  physiological  life-principle.  Hence  the  compilers 
of  "Bible  Headings  for  the  Home  Circle"  have  taken 
advantage  of  this  fact  to  attempt  the  spread  of  the 
erroneous  doctrine  that  the  soul  sleeps  in  the  grave  with 
the  body  from  death  to  the  resurrection.  The  physio- 
logical or  animal  life-principle  of  the  human  body  is 
related  to  and  limited  by  material  things,  and  especially 
those  required  by  the  organism  for  constructive,  sus- 
taining and  repairing  purposes.  Hence  it  is  said  to  be 
satiated  with  food  and  drink,  Prov.  xxvii.  7  ;  Isa.  Iv. 
2  ;  to  be  made  fat,  Prov.  xi.  25  ;  xiii.  4  ;  also  to  fill, 
Prov.  vi.  30.  So  of  the  opposite;  my  spirit  hungers, 
Prov.  x.  3  ;  xxvii.  7  ;  thirsts,  Prov.  xxv.  25  ;  pines, 
Psa.  xxxi.  10  ;  fasts,  Psa.  Ixix.  11  ;  abstains  from  cer- 
tain kinds  of  food,  Lev.  xx.  25  :  is  polluted  by  them, 
Ez.  iv.  14  ;  is  weary,  loathes,  Num.  xxi.  5  ;  Job  vi.  7  ; 
x.  i ;  Zech.  xi.  18  ;  is  empty,  that  is,  hungry,  Isa.  xxix. 
8  ;  dried  up,  that  is,  thirsty,  Num.  xi.  6. 

558.  The  definition  of  nephesh  covers  very  thoroughly 
and  beautifully  the  entire  natures  of  the  "inner"  and 
the  "  outer"  man.  It  begins  with  the  air,  though  sub- 
stantial, it  is  not  recognizable  by  any  of  our  senses 
except  by  its  effects,  yet  it  is  of  vital  necessity  every 
moment  to  our  existence,  and  weighs  fifteen  pounds  to 
the  square  inch.  The  Saviour  chose  the  air  to  illustrate 


300     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

the  presence  and  operation  of  the  Holy  Spirit  with  and 
upon  the  human  mind.  In  my  opinion  it  is  one  of  the 
finest  and  most  appropriate  illustrations  in  nature  to 
lead  the  mind  to  the  consideration  of  immaterial  and 
spiritual  personalities,  as  being  the  source  of  invisible 
but  substantial  spiritual  forces.  Then  we  have  odor,  a 
substance  that  is  invisible  and  that  bids  defiance  to  the 
laws  of  gravitation,  and  is  on  the  very  border-line 
between  the  material  and  the  immaterial.  Every  man 
is  the  source  of  an  odor  peculiar  to  himself,  that  a 
trained  sensitive  hound  will  track  with  unerring 
certainty,  though  crossed  by  hundreds  of  other  tracks. 
Then  the  definition  rises  to  the  immaterial — to  animal 
or  physiological  life  ;  that  is,  life  in  action,  construct- 
ing, sustaining,  and  repairing  the  body  that  it  may  be 
a  fit  instrument  for  all  the  soul's  activities.  And  finally 
it  rises  to  the  immaterial  and  the  spiritual — soul,  mind, 
spirit. 

5 .  Peger,  a  corpse,  carcass,  of  a  man,  from  Pagar,  to 
be  faint,  weak,  exhausted. 

There  are  af  least  eleven  different  words  in  the  Old 
Testament  expressive  of  dying  and  death.  The  process 
of  dying  and  the  effects  of  the  departure  of  animal  and 
soul  life  from  the  body,  are  very  naturally  and  fully 
described.  We  turn  now  to  a  few  passages  in  the 
Greek  New  Testament. 

6.  Apothnesko,  to  die,  so  as  to  be  no  more  ;  to  die  off 
or  out,  a  passing  away,  a  departure. 

It  is  used,  (a)  of  the  natural  death  of  men,  Matt.  ix. 
22  ;  xxiv.  24  ;  Luke  xvi.  22,  etc. ;  often  of  men  liable 
or  subject  to  death,  Heb.  vii.  8.  (b)  Of  violent  death, 
Matt.  xxvi.  35  ;  Acts  xxi.  13  ;  Heb.  xi.  37,  etc.  (c)  Of 
trees  which  dry  up,  Jude  xii.;  (d)  of  seeds,  which  while 


WHAT  IS  MAN  WITH  RESPECT  TO  DEATH?    301 

being  resolved  into  their  elements  in  the  ground  seem 
to  perish  by  rotting,  John  xii,  24 ;  I  Cor.  xv.  36. 
Figuratively  [that  is,  changed  from  its  literal  or 
proper  sense],  it  is  expressive,  (e)  of  lasting  misery, 
Rom.  viii.  13;  John  vi.  50;  xi.  26;  (/)  of  moral 
death,  in  various  senses  ;  (g)  to  be  without  that  spirit- 
ual life  which  is  the  result  of  union  with  Christ,  and 
consequently  destitute  of  a  disposition  and  power  to  do 
right,  without  confidence  in  God  and  the  hope  of  future 
blessedness,  Rom.  vii.  10  ;  (h)  spiritual  torpor  of  those 
who  have  fallen  from  the  fellowship  of  Christ,  the 
fountain  of  true  life,  Rev.  iii.  2  ;  (i)  it  applies  to  true 
Christians  who  have  put  off  all  sensibility  to  worldly 
things,  Col.  iii.  3,  and  since  they  owe  this  state  of 
mind  to  the  death  of  Christ,  they  are  said  to  die  with 
Christ,  Rom.  vi.  8,  11  ;  Col.  ii.  20  ;  (j )  of  renunci- 
ation, as  of  sin,  Rom.  vi.  2  ;  (k)  to  refuse  submission  to, 
as  the  law  as  a  means  of  justification. 

7.  Apoleia,    signifies,    (a)    actively,   consumption,    a 
destroying,  utter   destruction,  as   of   vessels,   Rom.  ix. 
22  ;  waste,  profusion,  Mark  xiv.  4;  a  destructive  thing 
or  opinion,  II  Pet.  ii.  1,  2.     .(b)  Passively  a  perishing, 
ruin,    destruction,    Acts   viii.    20  ;  I  Tim.  vi.  9  ;  par- 
ticularly, the  destruction  which  consists  in  the  loss  of 
aionianlife,  and  being  subject  to  utter  destruction,  Rev. 
xvii.  8,  11 ;  xix.  20;  Phil.  iii.  19  ;  II  Pet.  iii.  16. 

8.  Necros,  dead,  properly,  (a)  one  that  has  breathed 
his  last,  is  lifeless,  Matt,  xxviii.  4  ;  Mark  ix.  26  ;  Acts 
v.  10,  etc. ;  (b)  of  those  sure  to  die,  destined  inevitably 
to  die,  as  if  already  dead,  Rom.  viii.  10  ;  Deut.  xxviii. 
26  ;  Isa.  xxvi.  19  ;  Jer.  vii.  33,  etc.;  (c)  of  the  deceased, 
departed,  one  whose  soul  is  in  hades,  Rev.  i.  18;  ii.  8;  (d) 
of  those  destitute  of  life,  without  life,  inanimate,  James 


302      SUBSTANTIAL  CHRfSTIAN  PHILOSOPHY. 

ii.  26;  Matt.  xxii.  32;  Mark  xii.  27;  (e)  figuratively 
spiritually  dead,  that  is,  destitute  of  that  life  that  gives 
birth  to  saving  faith,  filial  love,  and  childlike  trust, 
inactive  with  respect  to  doing  God's  will  from  a  principle 
of  loving  obedience,  John  v.  25  ;  Rom.  vi.  13  ;  Eph. 
v.  14;  Rev.  iii.  1,  etc.;  (/)  destitute  of  force  or  power, 
inactive,  inoperative,  Rom.  vi.  11,  13  ;  vii.  8  ;  James 
ii.  17,  20,  26  ;  Heb.  vi.  1  ;  ix.  14.  In  Eph.  ii.  1,  5, 
15,  a  living  death  is  described— dead  to  holiness  and 
to  God — no  thought,  no  desire,  no  aspiration  God- 
ward  ;  but  alive  to  the  claims  of  the  world,  and  ready 
to  respond  to  the  craving  appetites  and  passions  of  cor- 
rupt human  nature  ;  were  on  terms  of  hearty  friendship 
with  the  world,  the  flesh,  and  the  devil,  and  hence  were 
spiritually  dead. 

9.  Koimao,  in  classic  Greek  means  in  its  active  sense, 
to  cause  to  sleep,  put  to  sleep,  lull  to  sleep.  Figurative- 
ly to  still,  to  calm,  to  quiet.  Passively,  in  New  Testa- 
ment, to  sleep,  fall  asleep,  be  asleep,  Mat.  xxviii.  13  ; 
Luke  xxii.  45;  John  xi.  12  ;  Acts  xii.  6.  Figuratively 
to  die,  John,  xi  11 ;  Acts  vii.  60  ;  xiii.  36  ;  1  Cor.  vii. 
39 ;  xi.  30  ;  xv.  6-51  ;  II  Pet.  iii.  4. 

559.  10.  Exodus,  ex,  from  out  of,  out  from,  forth 
from,  as  an  inclosure,  and  odos,  a  traveled  way,  a  road. 
Hence,  a  way  out,  a  going  out,  a  departure,  Heb.  xi. 
22.  Figuratively  a  departure  from  life,  decease,  death, 
spoken  of  the  decease  which  Christ  should  accomplish 
at  Jerusalem,  and  Peter's  death,  II  Pet.  i.  15. 

11.  Ptomatos,  that  which  is  fallen,  the  fallen 
body  of  one  dead  or  slain,  a  corpse,  carcass,  Matt.  xiv. 
12  ;  Mark  xv.  45  ;  Matt.  xxiv.  28  ;  Mark  vi.  29  ;  Rev. 
xi.  8,  9. 

The  examples   now  given  with  the   numerous  con- 


DIFFERENCE  BETWEEN  SLtitfP  AND  DEATH.   303 

firmatory  passages,  are  I  think  sufficient  to  show  the 
different  meanings  of  the  terms — dying  and  dead  as 
found  in  the  English  Bible,  and  also  the  necessity  of 
careful  study  and  accurate  application  of  the  definitions 
required  by  the  context.  A  faithful  study  of  the 
above  terms  will  add  greatly  to  our  stock  of  Bible 
knowledge  and  enable  us  to  judge  more  correctly  when 
we  come  to  consider  the  nature  of  the  soul  and  the 
resurrection-body.  Though  Jesus  Christ  is  God's 
Ideal  man,  we  shall  find  that  man  for  whom  Christ 
died  immeasurably  transcends  Huxley's  model  man 
of  mere  matter — dust  of  the  ground  ! 

THE   DIFFERENCE   BETWEEN   SLEEP   AND   DEATH. 

560.  There  are  two  systems  of  motion  in  the  living 
animal  body — the  voluntary  and  involuntary  ;  while  in 
the  vegetable  there  is  but  one — the  involuntary. 
Sleep  in  the  animal  economy  is  the  cessation  of  volun- 
tary motion,  and  the  repose  of  the  cause  of  that  motion 
— the  will-force.  All  the  voluntary  organs  are  then  at 
rest.  Though  the  organs  of  voluntary  motion  are 
under  the  control  of  the  will  during  our  waking  hours, 
it  has  no  control  over  them  during  sound  sleep  ;  in 
which  the  voluntary  parts  of  the  body  are  motionless, 
and  the  mind  unconscious  of  what  is  occurring  around 
the  body.  In  these  two  particulars  there  is  a  close  re- 
semblance between  sleep  and  death.  In  sound  sleep, 
the  material  organs,  through  which  the  soul  at  other 
times  holds  intercourse  with  the  surrounding  objects,  is 
in  absolute  repose  ;  but  the  mind  is  still  active,  super- 
intending and  directing  the  activities  of  the  involuntary 
system,  and  the  necessary  bioplastic  repairs  of  the  vol- 
untary. 


304     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

561.  In  death,  or  more  correctly,  the  dissolution  of 
the  union  between  body  and  soul,  the  body  is  perfect  in 
outline,  form,  and   symmetry;  every  organ   is  perfect, 
surpassing  in  artistic   beauty  the  most  renowned  efforts 
of  human  genius,  and  as  you   gaze  in  wonder,  you  are 
almost  ready  to  exclaim  in  intense  sympathy — Speak, 
for    thy   friend    heareth.     But    no.     The    unconscious 
vitalizing  life-principle  has  been  withdrawn,  and   the 
soul,  with  its  conscious  life-directing  principle  being 
a  constituent  of  its  individual  personality,  has  departed 
and  entered  on  a  higher  sphere  of  conscious  activity. 
The  difference  then  between  sleep  and  death  is  this  : 
sleep  is  the  cessation  of  the  voluntary  system  of  motion  ; 
while  death  is  the  cessation  of  the  involuntary  system 
of  motion,  resulting  from  the  dissolution  of  the  union 
between  body  and  soul ;  death  in  this  sense  always  in- 
cludes the  voluntary  system,  because  it  is  under  the 
control  of  the  will,  the  royal  attribute  of  the  soul,  while 
the  organs  of  involuntary  motion  are  under  the  control 
of  organic  law  only.     When  natural  death  commences 
at  either  extreme  end  of  the  body  it  is  apt  to  be  rather 
lingering,  but  if  at  the  center,  speedy. 

562.  The  organs  of  involuntary  motion  are  the  heart, 
lungs,    circulation   of    the    blood,    and   the    excretory 
organs;  and  the  appropriating,  assimilating,  and  vital- 
izing processes  are  very  active  during  tha  early  hours 
of  night-repose.     The  recuperative  processes  are  vigor- 
ously carried  on  during  the  early  hours  of  sleep  until 
after   midnight.       While    the    body   is  horizontally  in 
repose  the  labor  of  the  heart  is  decreased  to  the  exterwt 
of  ten  beats  per   minute,  and   when  the  mind  reposes 
from  active,  vigorous  thought,  it  is  diminished  from  two 
to  three  more,  making  a  difference  in  round  numbers, 


DIFFERENCE  BKTWKKN  SLEEP  AND  DEATH.   305 

say  of  thirteen  beats  per  minute,  which  amounts  to  a 
large  amount  during  eight  hours.  Hence  late  night 
meetings  of  any  kind  are  a  double  robbery  of  body  and 
soul — in  what  they  prevent  and  what  they  impose. 
Hence  they  are  to  many  a  short  way  to  sickness  and  the 
grave.  The  organs  of  involuntary  activity  continue 
their  motion  from  the  first  inception  of  animal  life  to 
its  end. 

563.  Their  activity  is  perpetual  motion;  their  rest  is 
death.  The  real  man — the  "  inner  man  '  steps  out  of 
the  "  outer  man  "  and  departs  to  another  sphere — a 
realm  of  life  and  consciousness  and  activity,  and  there 
awaits  the  sound  of  the  trumpet  that  shall  call  the 
dead — the  departed — to  judgment. 


306      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XLIII. 

DYING — DEAD. 

564.  The  eyes  lose  their  brilliancy,  the  lungs  their 
elasticity,  articulation  becomes  difficult,  the  heart's  con- 
tractile power  diminishes,  the    pulse  stops,  the  union 
between  body  and  soul  is  dissolved,  and  the  soul  departs. 
"  The  only  change  that  is  visible  is  the  total  cessation 
of  vital  and  mental  action,  and   the  total  disappearance 
of  the  effects  of  this  action  is  all  that  the  closest  obser- 
vation   of  the   process  of   death  reveals.     There  is  no 
disappearance   of  anything  that  the    senses  can  appre- 
hend in  the  living  body,  except  the  effect  of  vital  actions 
and   of   mental    manifestations — the  effects  of   mental 
energy."  (Hoffer.) 

565.  "  The  fact  that  the  knowing  life — the  soul — 
passes  away  unseen,  unheard,  and  unperceived,  by  even 
the  closest  watching,  is  no  evidence  whatever  that  it 
has  come  to  an  end,  or  passed  out  of  existence,  or  lost 
its  individuality,  or  its  elementary  powers  and   attri- 
butes; for  life  and  mind  are  invisible,  intangible,  ener- 
gies that  cannot  be  apprehended  by  the  senses,  no  more 
than  magnetism.     No   one  can  see  the  vital  energy  in 
his  own  body,  not  even  the   vital   action;"  but   he  may 
see  the  effect  of  it,  in  the  healed  cut,  the  restored  broken 
limb,  or  in   the  restoration   to   health  and  vigor.     Nor 
can   any  one  see  the  mind,  or  the  mental  operations  of 
another,  unless  they  are  manifested  through  the  material 


organs.  "Nor  is  this  strange;  for  the  senses  cannot 
take  cognizance  of  gravity,  attraction,  repulsion,  co- 
hesion, or  any  of  the  forces  of  nature;  only  the  effects  of 
their  action  in  matter  can  be  perceived."  (Hoffer.) 

566.  "  Death  is  a  natural  process,  a  necessary  ending 
of  the  union  of  life   and   matter,  for   neither  are  in  a 
normal  state  in  this  union;  and    there  is  no  loss  and  no 
change  in  any  of  the  elementary  properties  and  char- 
acteristics of  either  at  their  separation.     It  is  true  that 
death  is  a  great  and  important  change,  and  with  respect 
to  man  a  penal  infliction.     It  ends  his  earthly  career, 
closes  his  period  of  terrestrial  probation,  leaves  the  body 
a  useless,  worthless,  decomposing  mass  of   matter,  and 
the   knowing   life — the   soul    passes  away  without  any 
visible  tangible  provision  for  the  future."  Yet,  as  surely 
as  the  conditions  of  human  life  in  this  world  have  been 
amply  provided    for,  so   surely   have   ample   provisions 
been  made  for  the  soul  in  a  future  state;  though  as  an 
immaterial  or  spiritual  being   it  needs  no  material  pro- 
visions, as  they  would  be  wholly  unsuited  to  its  nature 
and  changed  conditions, 

567.  "  It  is  not  possible  to  look  at  the  dead  body  of 
a  friend   without    seeing,   and   painfully  feeling,    that 
your  friend  is  not  there.     All  that  endeared  him  to  you, 
that  made  him  worthy  of  your  friendship,  is  gone — has 
departed  in  its  individualized  and  personal  form.     It  is 
for  the  knowing,    the  appreciating,  and   reciprocating 
friend,  not  the  dead  body  that  you   mourn.     You  feel 
and  you  know  that  the  dead  body  before  you,  though 
perfect  in  form,  is  not  your  friend;  your  senses  and  your 
reason  both  tell  you  that  all  his  essential  characteristics, 
all  that  made  him  a  being  of  life,  of  intelligence,  of  love, 
of  energy,  and  of  activity,  are  gone;  and  every  rational 


308      SUBSTANTIAL  CHRISTLAN  PHILOSOPHY. 

consideration,  every  logical  deduction,  and  every  phil- 
osophical conclusion  confirm  the  fact  that  your  departed 
friend,  and  not  his  material  body,  was  the  real  man, 
the  substantial  entity,  the  immaterial,  spiritual  person- 
ality you  loved  and  trusted." 

We  now  turn  our  attention  to  the  question — Will  the 
identical  body  that  is  laid  in  the  grave  be  raised  again? 


THE  RESURRECTION.  309 


CHAPTER  XLIV. 

THE    RESURRECTION. 

568.  What  is  very  much  needed  in  the  present 
day  is  that  every  intelligent  person  should  engage 
in  a  very  careful,  thorough,  unbiased,  and  prayerful 
study  of  the  Holy  Scriptures  for  himself,  with  an  un- 
yielding determination  to  reject  all  teaching  claimed  as 
morally  binding,  that  is  not  either  clearly  expressed 
therein  or  reasonably  inferred  therefrom. 

Had  this  principle  been  faithfully  carried  out  in  the 
past  we  should  not  now  be  taught  that  God  created  the 
visible  world  out  of  nothing,  so  directly  contradicted  in 
Heb.  xi.  3,  where  it  is  affirmed  that  "  Not  from  things 
seen  were  the  things  seen  made."  In  scientific  phrase- 
ology— the  material  was  made  from  the  immaterial,  as 
water  is  made  of  oxygen  and  hydrogen  gases ;  both 
of  which  are  immaterial  and  in  their  isolated  condition 
are  invisible,  tasteless,  and  odorless,  and  weigh  almost 
nothing ;  but,  in  their  combined  state  as  water,  weigh 
about  sixty-two  and  a  half  pounds  per  cubic  foot.  Sand, 
flint,  and  quartz  are  composed  of  two  parts  of  oxygen 
to  one  of  silicon  ;  and  it  is  estimated  that  fully  one-half 
of  the  whole  weight  of  our  globe  is  oxygen  gas,  in  which 
an  ignited  watch-spring  is  more  remarkably  combustible 
than  a  good  lucifer  match  in  an  ordinary  fire.  Nitro- 
gen in  its  isolated  gaseous  state  eludes  all  our  senses, 
yet  can  be  reduced  to  a  liquid.  The  air  we  breathe  is 
composed  of  twenty-three  parts  oxygen  and  seventy- 


310     StfBsTANMAt  CHHTSTlAtf  PHILOSOPHY 

seven  of  nitrogen,  both  invisible,  tasteless,  and  odorless, 
and  yet  weighs  about  fifteen  pounds  to  the  square  inch. 
Oxygen  can  be  reduced  to  a  solid. 

Nor  would  so  many  believe  that  the  anti-Christ 
priests  have  the  power  to  forgive  sins  since  the  Bible 
plainly  declares  that  "To  the  Lord  our  God  belong 
mercies  and  forgiveness,"  Dan.  ix.  9  ;  that  the  Saviour 
himself  set  the  example  saying — Father  forgive  them 
for  they  know  not  what  they  do,  Luke  xxxiii.  34  ;- 
that  him  hath  God  exalted  to  give  repentance  and  for- 
giveness of  sin,  Acts  v.  31  ; — that  if  any  man  sin  we 
have  an  advocate  with  the  Father — not  a  human  priest 
— but  Jesus  Christ  the  Kighteous,  I  John  ii.  1  ;  who 
taught  us  that  inimitable  prayer  in  Luke  xi.  1-4  : 
"  Our  Father,"  etc.  Nor  that  the  bread  and  wine  in  the 
Lord's  Supper  are  changed  into  the  veritable  flesh  and 
blood  of  our  Lord's  body,  though  flatly  contradicted  by 
three  of  our  senses — sight,  feeling,  and  taste. 

"  Nor  that  the  same  body  that  dies  shall  rise  again." 
This  sentence  I  quote  from  Buck's  Theological  Diction- 
ary, twice  revised  and  enlarged  by  Rev.  E.  Henderson, 
D.D.,  Ph.D.,  whose  commentary  on  some  portions  of 
the  Old  Testament  stands  very  high  among  Biblical 
scholars. 

569.  The  old  world  theologians  seem  to  have  thought 
that  there  was  a  necessity  that  the  identical  body  put 
into  the  grave  should  be  raised  again,  in  order  to  secure 
an  imperishable  consciousness  of  personal  identity. 
Had  this  been  the  case,  is  it  likely  that  inspiration 
would  have  left  us  in  doubt  concerning  it?  What  can 
the  many  tons  of  earthy  matter  that  have  passed  through 
the  human  body  during  a  lifetime  of  eighty  years,  or 
the  small  fraction  thereof  that  remains  at  death,  have  to 


WHO  AND   WHAT  IS  MAN?  31 1 

do  with  personal  identity  ?  The  theory  is  not  in  har- 
mony with  the  nature  of  matter,  nor  the  exalted  nature 
of  spirit,  nor  with  the  order  of  Divine  working. 

There  is  much  ground  for  the  belief  that  Christendom 
is  not  at  present  in  possession  of  any  settled  conviction 
with  respect  to  a  theory  of  the  Resurrection  in  harmony 
with  the  recent  progress  of  science  and  the  more  correct 
views  of  revealed  truth.  Hence,  I  have,  under  a  deep 
sense  of  personal  responsibility,  compiled  the  most  ad- 
vanced and  carefully  matured  thoughts  of  the  leading 
Christian  Substantial  Philosophers  of  the  day — thoughts 
gathered  from  sanctified  reason,  nature,  and  revelation, 
which  in  their  combined  capacity  throw  a  flood  ^f  light 
on  the  nature  of  the  Resurrection-bod v  that  is  comfort- 

•/ 

ing  to  the  bereaved  and  cheering  to  the  dying. 

I  am  largely  responsible  for  the  selection  of  the 
Scripture  references  designed  to  show  the  harmony 
between  the  Substantial  Philosophy  and  the  teaching 
of  Divine  Truth. 

WHO   AND    WHAT    IS    MAN? 

570.  Elohim  formed   the   Adam   of   the  dust  of  the 
ground  and  breathed  into  his  nostrils  the  breath  (spirit) 
of  lives,  and  the  Adam  became  a  living  soul,  Gen.  ii.  7. 
So  Elohim  created  the  Adam  in  his  own  image,  in  the 
image   of   Elohim   created    he   him;  male    and  female 
created  he  them,  Gen.  i.  27.     By  his  organized  material 
body  Adam  was  related  to  the  earth,  by  his  substantial 
incorporeal,  vital,  and  mental  nature  he  was  related  to, 
and  had  something  in  common  with,  animal  creation; 
by  the  inbreathing  of  a  finite  part  of  Elohim's  own  in- 
finite    nature     bearing   his    own    image    man    became 
related  to  the  Divine  Creator. 

571.  The  essentials  of  that  image  were— Divine  life, 


312     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

free  will,  reason,  an  emotional  nature,  a  moral  faculty, 
and  a  substantial  personal  form.  With  this  image  was 
implanted  a  religious  principle  that  pervaded  all  his 
powers  and  susceptibilities  running  parallel  with  his 
being,  and  capable  of  developing  the  strongest  and 
most  abiding  energy  of  the  soul,  ever  urging  him,  as 
by  a  divine  incitement,  to  higher  and  more  exalted 
activity. 

572.  Adam  and  Eve  united  as  one  being  constituted 
the  Adam  of  the  Hebrew  Scriptures,  and  are  equivalent 
to  the  human  race.     Hence  woman  shares  with  man  in- 
all  the  sorrows  of  sin  and  in  all  the  blessings  of  redemp- 
tion by  the  Incarnate  Son  of  God. 

Adam  had  110  earthly  father,  neither  had  Christ,  the 
second  Adam.  Adam's  body  was  directly  formed  by 
creative  wisdom  and  power,  and  the  life-germ  of  Christ's 
human  body  was  also  the  product  of  immediate  creative 
power:  both  were  the  result  of  miracle. 

The  first  Adam  was  the  son  of  God  in  a  creative  and 
accepted  sense.  Christ,  the  second  Adam,  was  also  the 
Son  of  God  in  a  mediatorial  sense.  Both  were  repre- 
sentative characters ;  hence  the  conduct  of  Adam 
affected  all  his  descendants  ;  and  on  the  same  principle 
all  the  blessings  resulting  from  the  life  and  death  of 
Christ  are  placed  within  easy  reach  of  sinful,  rebellious 
humanity:  "Believe  in  the  Lord  Jesus  Christ  and 
thou  shalt  be  saved." 

573.  For  "  Through  one  man   sin  entered  into  the 
world,   and  death  through  sin  ;  and  so  death  passed 
unto  all  men,   for  that  all  sinned. "     Kom.  v.  12.     Yet 
through  Christ,  the  second  Adam,  humanity  has  hope 
of  full  deliverance  from  sin  and  its  fearful  consequences. 
"  For   since   by    man   came   death,    by    man    (Christ 


WHO  AND  WHAT  IS  MAN?  313 

Jesus)  came  also  the  resurrection  of  the  dead,"  I  Cor. 
xv.  21.  "  For  as  in  Adam  all  die,  so  also  in  the  Christ 
shall  all  be  made  alive,"  I  Cor.  xv.  22.  "For  there 
shall  be  a  resurrection  both  of  the  just  and  the  unjust," 
Acts  xxiv.  15.  "  Some  to  everlasting  life,  and  some  to 
shame  and  everlasting  contempt,"  or  abhorrence.  Dan. 
xii.  2.  A  resurrection — life — is  accorded  to  all  the 
descendants  of  Adam  through  the  sufferings  and  death 
of  Christ,  so  that  no  soul  will  suffer  the  second  death 
because  of  Adam's  sin,  but  only  for  his  own  sin,  II 
Chron.  xxv.  4 ;  Rev.  ii.  11 ;  xx.  6,  14 ;  xxi.  8  ;  Luke 
xx.  34-37  ;  John  xi.  26. 

The  Bible  teaches  that  Adam  and  Eve  were  alike 
divinely  created ;  that  they  were  finite  partakers  of  the 
infinite  nature  of  Elohim  ;  that  they  were  the  repre- 
sentatives of  the  human  race  ;  that  as  such,  they  by 
their  disobedience  entailed  misery  and  physical  death 
on  all  their  descendants  ;  that  the  sacrificial  death  of 
Christ,  the  second  Adam,  made  deliverance  from  the 
pollution,  power,  guilt,  condemnation,  spiritual  death, 
the  punishment  of  sin,  and  escape  from  the  second 
death  possible,  and  by  his  own  Resurrection  from  the 
dead,  he  exhibited  the  first  fruits,  and  gave  a  full 
assurance  of  the  resurrection  of  the  departed,  saint  or 
sinner. 

574-  We  will  now  inquire  more  particularly  into  the 
complex  and  the  complete  nature  of  man  as  revealed  in 
the  Scriptures  touching  his  relation  to  the  material 
world  in  which  he  now  resides,  and  the  spirit  world  to 
which  he  is  destined. 

Job  assures  us  that  there  is  a  spirit  in  man,  and  the 
Spirit  (nishmatti)  of  the  Almighty  causeth  them  to 
know,  to  understand^  Job  xxxii.  8.  Here  are  five  facts 


314      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

— God,  man,  Spirit,  knowledge  specially  provided,  and 
a  divinely  imparted  spirit.  God  is  a  spirit  and  made 
man  in  his  own  image,  hence  he  possesses  a  substantial 
immaterial  spirit;  this  spirit  is  capable  of  acquiring 
divine  knowledge  under  the  guidance  of  a  divine 
Instructor.  God  himself  provides  the  necessary  in- 
struction for  him,  and  causeth  him  to  understand,  Deut. 
iv.  1,  14;  Isa.  xxviii.  xJ6,  Psa.  xxv.  12,  14.  These  facts 
prove  that,  though  man  possesses  some  things  in 
common  with  animals,  he  possesses  others  that  fit  him 
for  companionship  with  angels. 

575.  Another  example  is  given  of  the  real  man  as  he 
is  related  to  the  Gospel  of  Christ  in  Heb.  iv.  12:  "  For 
the  word  (mind)  of  God  is  living,  and  working, 
and  sharp  above  every  two-  ged  sword,  and  piercing 
unto  the  dividing  asunder  both  of  soul  and  spirit,  of 
joints  also,  and  marrow,  and  a  .discerner  of  thoughts 
and  intents  of  the  heart."  That  is,  the  mind  of  God 
searches  the  deepest  and  most  hidden  recesses  of  the 
incorporeal  man;  and  analyzes,  lays  open,  and  exposes 
the  real  character  of  the  thoughts,  the  intentions,  and 
the  purposes  of  the  man  to  himself,  with  respect  to 
their  relation  to  sin  and  holiness,  Psa.  cxxxix.  All  this 
shows  the  very  high  estimate  which  the  Creator  places 
upon  man's  immaterial,  substantial  spiritual  personal- 
ity. It  also  proves  that  the  soul  and  spirit  constitute 
the  real  man  for  which  the  Gospel  was  provided,  and 
who  will  rise  again. 

576.  The  complete  nature  of  man  seems  to  be  designedly 
and  clearly  set  forth  by  the  Apostle  Paul  in  I  Thess.  v. 
23.  "  And  the  God  of  peace  himself  sanctify  you  wholly: 
and  may  your  spirit,  and  soul,  and  body  be  preserved 
entire,  without  blame,  at  the  coining  of  our  Lord  Jesus, 


WHO  AND  WHAT  IS  MAN?  315 

Christ."  In  this  passage  the  Apostle  has  placed 
spirit  first  as  bearing  the  Divine  rational,  moral,  and 
spiritual  image;  and  next  soul,  as  being  the  immaterial 
organized  servant  of  the  spirit,  the  connecting  medium 
between  pure  spirit  and  the  material  world:  and  last 
the  body  as  being  the  servant  of  both.  I  shall  reverse 
the  order. 

577.  Soma,  the  material  body,  designed  for  the  use 
of  the  soul,  and  especially  to  be  the  temple  of  the  Holy 
Spirit.       Its   chemical    elements   are    mainly   carbon, 
nitrogen,  oxygen,  hydrogen,   iron,   sulphur,   magnesia, 
phosphorus,  potash,  lime,  and  salt,  held  in  watery  solu- 
tion— in  and  of  itself  dead  matter. 

578.  Psyche,    soul,    embodied   spirit,   the   vital  and 
mental  immaterial  organism  that  becomes  acquainted 
with   the  outer  material    world   through  the   material 
sense-organs,  as  the  eye,  ear,  tactile  nerve,  etc.,  and  is 
the  subject  of  perception,  appetites,  passions,  sensibili- 
ties, and  the  cause  of  motion. 

The  term  soul  is  sometimes  used  in  the  Scriptures  as 
synonymous  with  spirit,  because  of  their  intimate  union 
in  personality;  but  never  so  used  by  Paul. 

That  souls  have  a  substantial  personal  form  of  their 
own  we  cannot  doubt.  If  we  may  judge  from  the 
principles  obtaining  in  the  animal  kingdom,  a  substan- 
tial organism  is  absolutely  necessary  for  the  manifesta- 
tions of  the  higher  order  of  spirits.  Nor  is  it  unreason- 
able or  unscriptural  to  suppose  that  the  spirit  resides  in 
an  intangible,  invisible,  substantial  organism  which  is 
an  essential  type  or  pattern  of  the  outer  material 
organized  body. 

579.  Pneuma,  the  rational   spirit,  that  immaterial, 
substantial,  spiritual  personality,  in  which  the  rational, 


316      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

moral,  and  spiritual  image  of  God  inheres,  and  which 
manifests  itself  through  its  mental,  emotional,  and 
moral  natures,  as  in  thinking,  reasoning,  willing,  choos- 
ing, loving,  hating,  etc. 

Having,  by  way  of  introduction,  drawn  your  attention 
to  a  few  important  points,  apparently  necessary  to  a 
clear  understanding  of  the  subject,  we  will  turn  our 
attention  to  the  main  question — "  The  Resurrection  of 
the  dead/' 


THE  RESURRECTION  OF  THE  DEAD.  317 


CHAPTER  XLV. 

THE   RESURRECTION    OF   THE   DEAD. 

580.  How  are  the  dead  raised?  and  with  what  man- 
ner (kind   or   sort)  of   body  do  they  come?  I  Cor.  xv. 
35,  49.     "It  is  sown  a  natural  (psukikon;  soul)  body; 
it  is  raised  a  spiritual  (spirit)  body.    There  is  a  natural 
(soul)  body,  there  is  also  a  spiritual  (spirit)  body/' 

581.  The  natural,  properly  the  soul  body,  is   then 
adapted  to  this  material  world  and  to  this  state  of  pro- 
bation,   and,   as    such,    subject    to    animal    passions, 
appetites,  and  wants.     "  Now  this  I  say,  brethren,  that 
flesh  and   blood  cannot  inherit  the  kingdom  of  God  ;" 
i.e.,  our  material  bodies  as  inherited  from  our  parents 
cannot  enter  heaven,  v.  50.     Man  then  is  composed  of  the 
visible  and  the  invisible  ;  the  tangible  and  the  intangible; 
the  material  and  the  spiritual.     The   material   body  is 
visible  and   tangible ;  the  immaterial  soul  is  invisible 
and   intangible  ;  but  no   less  real   than  gravity,  light, 
electricity,  or  magnetism. 

582.  "  The  term  substance  includes  whatever  has  a 
real  existence.     In  a  comprehensive  sense,  it  embraces 
alike  material  and  immaterial  things,  including  all  per- 
sons and  things  from  the  infinite  Jehovah  down  to  the 
animalcula  in  a  drop  of  water,  and  all  the  subtle  forces 
from   cohesion   up   to   life,    mind   and    spirit/"     (Dr. 
Hamilton  in  Scientific  Arena.} 

*>  / 

583.  The  outer  body  being  matter  is  inert  and  can 


318      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

9 

only  move  as  it  is  moved  by  the  substantial,  immaterial 
soul  within.  The  spirit  though  dependent  is  self  ac- 
tive, and  though  intimately  connected  with  a  substan- 
tial form,  can  exist  and  act  independent  of  the  body. 

584.  Thc,  highest  finite  form  of  immaterial  substance 
exists    in   the  mental  and    moral  constitution   of  man 
whose  deep  consciousness  of  sustaining  a  relationship  to 
God  arid  of  being  under  obligation   to  Him,  is  the  Di- 
vine  Image   apprehending  the    Infinite  Creator,  as  the 
source  of  its  being;  and   this  image  inheres  in  a  finite 
part   of   spiritual   substance   breathed  out  of  God  into 
man  who  thus  bears  his  image.     Hence    we  are    called 
the  offspring  of  God  ;  that  is,  of  the  family,  kindred, 
lineage  of  God,  Acts  xvii.    28  ;  and    partakers  of    the 
Divine  nature,  i.e.,  of  his   essence,  qualities,  and  attri- 
butes in  a  finite  degree,  II  Pet.  i.  4.     And  as  a  conse- 
quence, man,   though  marred    by   sin,  possesses    in    the 
Divine    Image   the    possibility  of  a  transition    to,  and 
endless  progress  in,  a  higher  realm,  than  the  present 
order  of  human  life,  providing  that  his  sin  be  washed 
away  in  the   fountain  open  for  sin  and   unclean  ness  as 
provided  by  the  Incarnate  God. 

585.  The   Saviour  himself  demonstrated    this  great 
truth  in  the  sublime  declaration — "I  am  the  Resurrec- 
tion and  the  Life;  he   that  believeth    on   me,   though 
he   die   yet   shall   he    live:  and   whosoever    livetli   and 
believeth  on  me  shall  never  die."  John  xi.  25,  26.     In 
proof  that  He  was  the  Resurrection   and   the  Life,  He 
gave  abundance  of  evidence  after  He  was  risen,  for  He 
appeared    eleven     times,    according    to    the    Scripture 
records,  viz.,  to  Mary  Magdalene,  to  the  women  return- 
ing from  the  sepulcher,  to  Peter,  to  the  two  men  going 
to   Ernmaus,  to  the  apostles  at  Jerusalem,  to  Thomas 


CHRIST'S  RISEN  BODY.  319 

and  the  others,  to  the  seven  at  the  sea  of  Tiberias,  to 
the  eleven  on  a  mountain  in  Galilee,  to  over  five  hundred 
brethren  at  once,  to  James,  and  lastly,  to  the  eleven  at 
Mount  Olivet. 

CHRIST'S  RISEN  BODY. 

586.  During  the  forty  days  between  the  Kesurrec- 
tion  and  the  Ascension,  the  body  of  Christ  underwent 
a  very  great  change.  It  was  material  immediately 
after  the  Saviour  was  risen,  for  He  explicitly  said  to 
His  disciples,  "  a  spirit  hath  not  flesh  and  bones  as  ye 
see  me  have;"  and  He  showed  them  His  hands  and 
feet,  and  said  "handle  me  and  see;"  and  He  ate  of  the 
broiled  fish  and  the  honeycomb  before  them;  and  to 
remove  all  doubt  as  to  His  being  thejr  risen  Lord,  He 
invited  Thomas  to  assure  himself  of  the  fact  by  an 
examination  of  His  hands,  His  side,  and  His  feet.  Yet 
it  was  not  an  ordinary  material  body,  but  so  far 
changed  that  it  became  material  or  immaterial  at  will. 
For  on  the  way  to  Emmaus  He  conversed  with  His 
disciples  like  an  ordinary  traveler  and  accepted  an 
invitation  to  join  them  in  their  evening  meal;  but  while 
engaged  in  conversation,  "  He  ceased  to  be  seen  of 
them"  vanished  out  of  their  sight,  Luke  xxiv.  31;  but 
He  soon  appeared  unobserved  in  the  midst  of  His  dis- 
ciples in  a  securely  closed  room  in  Jerusalem. 

So  changed  was  His  body  that  gravity  did  not  affect 
it,  nor  material  enclosure,  however  secure,  hinder  its 
incoming  or  outgoing;  it  could  be  instantly  visible  or 
invisible,  tangible  or  intangible.  Doubtless  the  change 
would  proceed  until  the  body  was  complete,  perfect, 
beautiful,  immortal  and  glorified,  fully  fitted  for  His 
appearance,  in  his  mediatorial  capacity,  in  the  presence 
of  His  Father,  for  us.  Somewhat  similar  will  be  the 


320      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

body  that  will  adorn  those  who  have  a  part  in  the  first 
Resurrection:  for  they  shall  be  like  Him,  and  shall  see 
Him  as  He  is. 

587.  The  germinal,  vital  spiritual  substance  of  man's 
entire  being  originates  in  God,  and  carries  with  it  the 
indelible  impress  of  its  great  original,  and  includes  the 
power  and   the  possibilities  of  endless  continuance  in 
"eternal  life."  John  iii.  15. 

588.  In   reference  to   the  threefold  nature  of   man, 
called  by  Paul  the  "  inner  man,"  and  the  "  outer  man," 
it  is  assumed  that  there  is  a  pre-existent  and  substantial 
pattern,  type,  or  embryonic  form  of  the  "  inner  man'' 
which   again   becomes   the   model    or   pattern   of    the 
"outer   man,"  as  composed  of   flesh  and  blood.     And 
this   assumption   seems   to   harmonize   with   what  the 
inspired  Psalmist  taught  three  thousand  years  ago.     "I 
confess  thee  because  that  with  wonders  I  have  been  dis- 
tinguished.    Mine  unformed  substance  thine  eyes  saw, 
and  on  thy  book  all  of  them  are  written  the  days  they 
were  formed,  and  not  one  among   them   (beneath  thy 
notice),"  Psa.  cxxxix.  14,  16.  (Young's  Translation.) 

"  Substance,"  golem,  anything  wrapped  or  rolled, 
hence  an  unformed  substance  not  yet  wrought,  the 
parts  of  which  are  not  yet  unfolded,  nor  developed, 
here  expressive  of  the  embryo  foetus. 

589.  It  doubtless   here  refers  to  the  spirit-life-germ 
with  all  its  future  possibilities  infolded  in  its  natural  or 
soul-covering  during   its   earliest   imparted    condition, 
and  may  refer    to  that  celestial   body  of  the  "  inward 
man "  from   which    the   spirit   never    departs.     David 
speaks  of  this  substance  as  even  there  in  its  unformed 
state    sustaining  an  intimate  relationship    to    his  per- 
sonality.    Yes,  his  substance  was  fashioned  ;  first  in  the 


CHRIST '8  RISEN  BODY.  321 

all-comprehensive  purpose  of  God  ;  and  afterward  by 
the  immaterial  constructive  life-principle's  plastic  power 
ordained  by  God  as  an  accompaniment  of  the  soul  in 
man ;  and  this  mysterious  life-principle  involves  both 
mental  and  material  possibilities,  and  a  human  pattern 
or  type — holding  its  existence  as  an  organized  entity 
and  according  to  which  the  clothing  of  the  "inner 
manr>  is  fashioned,  and  which  is  again  enrobed  with  a 
material  garment  of  flesh  and  blood,  called  the  "  outer 
man."  What  more  reasonable  than  to  suppose  that  the 
mental  image  of  the  human  organic  type-form  that  ex- 
isted in  the  mind  of  the  Creator  should  become  the 
substantial  working  pattern  of  the  mysterious  life-force 
in  constructing  the  outer  body  of  the  chemical  elements 
requisite  for  bone,  tendon,  muscle,  blood,  and  nerves. 
Paul  in  I  Cor.  xv.  37,  speaks  of  a  duality  even  in  grain, 
the  vital  germ  of  which  contains  not  only  the  stored-up 
principle  of  life  and  its  constructive  forces,  but  the 
exact  pattern  according  to  which  those  bioplastic  forces 
are  to  work  and  continue  its  kind  and  form.  Hence, 
when  the  vital  germ  with  all  its  invisible  stored-up 
treasures  and  future  possibilities  is  placed  in  proper 
conditions,  we  have  the  stalk,  the  leaf,  the  head,  the 
kernels,  and  their  coverings  exactly  corresponding  in 
every  particular  to  the  original  type,  pattern,  or  form, 
folded  up  in  the  life-germ.  Here  in  the  grain-seed  is 
an  example  of  an  immaterial  vital  entity  concealed  in, 
and  enrobed  by  the  material  covering  of  the  life-prin- 
ciple called  starch  and  gluten,  and  this  again  by  a  flinty 
coat  named  bran. 

590.  The  presumption  is  that  this  law  of  duality  em- 
braces all  living  creatures,  including  men  and  angels. 
I  look  upon  this  grain  illustration  of  the  threefold 


322      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

constitution  of  man — body,  soul,  and  spirit — with 
respect  to  the  resurrection,  as  one  of  the  most  beautiful 
in  the  whole  Bible. 

591.  What    Paul    terms    the    "inner    man'    Peter, 
speaking  of  woman,  calls  the  "concealed,  hidden,"  or 
invisible  man,  I  Pet.  iii.  4.     Hence  the   "  inner    man  ' 
and  the  "  invisible  man"  are  one,  and  common  alike  to 
man  and  woman,  and  therefore  spirit  knows  no  sex,  which 
is  limited  to  this  fleshly  body  alone,  Matt.  xxii.  30. 

If  there  be  not  an  inner,  invisible,  immaterial  pattern 
of  the  "outer  man,"  why  does  it  so  frequently  occur 
that  the  amputated  limb  seems  to  be  still  in  place, 
though  long  ago  buried,  and  suffering  all  the  excruci- 
ating pains  that  it  endured  previous  to  amputation? 
The  history  of  surgery  gives  some  remarkable  examples 
of  this  kind.  Why  is  the  superfluous  finger  of  a  child 
after  amputation  replaced  by  another  as  perfect  as 
before?  Why  does  the  dog  after  its  leg  is  amputated 
try  to  lick  its  foot  as  if  was  still  there  as  of  old,  though 
cast  aside  long  ago  ?  Admit  an  inner  invisible  pattern 
of  the  material  body  similar  to  the  grain-germ  and  all 
is  explained. 

You  say  the  highest  powers  of  the  microscope  have 
never  revealed  it.  Very  true.  But  has  it  ever  revealed 
the  principle  of  gravitation  that  regulates  the  planetary 
worlds  ?  Or  electricity  that  carries  without  a  mistake 
your  message  of  love  or  sorrow  to  distant  friends  ?  Or 
magnetism  that  overpowers  even  the  law  of  gravitation? 
Yet  you  cannot  deny  the  presence  of  the  immaterial 
forces  everywhere  around  you. 

592.  The   same    may  be  said  of  the  cause  that  so 
gently  rocks   the  blossoming  flower   to  and  fro  in  the 
cool  of  the  evening,  or  that  converts  the  field  of  ripen- 


CHRIST'S  RISEN  BODY.  323 

ing  grain  into  beautiful  undulations,  or  that  bends  the 
neighboring  tree  before  its  invisible  presence,  or  that 
lashes  the  glassy  ocean  into  a  destructive  tempest. 

593.  You  see  the  effects  only  ;  but  they  so  appeal  to 
your  senses  that  you  cannot  deny  them.     Though  you 
see  not  the  cause,  it  is  there  and  real ;  for  it  weighs 
fifteen   pounds   to  the   square  inch   and  is  often  multi- 
plied to  an  exceedingly  destructive  extent.     In  this  case 
the  effects  appeal  to  your   ordinary  common   sense   in 
favor  of  an  adequate  cause,  though  unseen. 

594.  The  Saviour,  in  that  beautiful  lesson  taught  to 
his   disciples    (John    iii.   8)    respecting   the   similarity 
between    the  physical  and   spiritual  forces,  sought  to 
lead  his  children  from  the  domain  of  physical  forces  to 
that  superior  region  of  spiritual  forces  for  which  the 
higher  reason  of  man  is  specially  designed,  and  which 
is,  indeed,  its  natural  and  permanent  field  of  activity. 

The  wind  bloweth  where  it  willeth,  and  thon  heareth 
the  sound  thereof,  but  cannot  tell  whence  it  cometh, 
and  whither  it  goeth  ;  so  is  every  one  born  of  the 
Spirit. 

595.  You  see  the  habitually  ferocious  and  cruel  man 
so  changed  that  he  becomes  distinguished  for  lamb-like 
gentleness;   a  drunken,  besotted  father   changed  to  a 
sober,    industrious,    praying    husband,    and    the   most 
abandoned  Magdalene  become  pious,  modest,  Christian 
workers;  and  all  this  through  no  visible  cause.     Does 
not   your  higher  reason  demonstrate  to  you  that  the 
cause  is  not  only  real,  but  efficient  in  the  production  of 
very   remarkable  mental  and  spiritual    effects — effects 
so  wonderful  that  the  cause,  though  invisible,  must  be 
superhuman,  immaterial,  and  therefore  divine? 

596.  Had  we  long  ago  fully  mastered  the  Saviour's 


324     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

lesson  on  immaterial  agencies,  we  would  not  now  have 
the  black  flag  of  materialism  flaunted  in  our  faces  with 
the  insolent  and  idiotic  declaration  that  the  soul  of 
man  consists  of  nothing  more  than  the  vibratory  atoms 
of  the  brain,  and  when  that  motion  ceases,  it  ceases  to 
be — no  soul,  no  resurrection — Death  ends  all! 


THE  RESURRECTION  Off  THE  DEAD.  335 


CHAPTER  XLVI. 

THE   RESURRECTION   OF   THE   DEAD. 

597.  The  inspired   word   of  God   declares  that  there 
shall  be  a  resurrection  of   the  just  and  the  unjust;  and 
this  implies  that  death  is  common  to  man,  and  the  Scrip- 
tures affirm  that  it  is  appointed  unto  man  once  to  die, 
Heb.  ix.  27;  and  that  death  hath  passed  upon  all  men 
because  all  men  have  sinned,  Rom.  v.  10. 

598.  But  what  is  it  to  die?   Life  is  the  highest  form 
of   force    in    the   universe,  because    it   is    an    essential 
attribute  of  the  Creator  himself,  who  is  its  inexhaustible 
source,  and   from  whom   it  streams  forth  like  rays  of 
light   from    the   sun   in   all   its  inconceivable  variety. 
Hence   death    must   be   defined   in   such    terms   as  to 
indicate  the  direct  opposite  of  life.     The  withdrawal  of 
the    animal   life-force   from    the   bodily    organization 
results  in  what  we  call  death.     But  the  withdrawal  of 
life   does   not  extinguish  it;   it  is  not  annihilated;  it 
has  merely  departed. 

599.  All   true   science   affirms    that   no  particle    of 
matter  can  ever  cease  to  be,   however  numerous  and 
diversified  its  changes.     That  which  did  not  come  from 
nothing  can  never  go  to  nothing;  death,  then,  is  mere 
dissolution,  but  with  respect  to  man,  the  separation  of 
the  life-force  from  the  material  organized   body — the 
"  outer  man." 

600.  In  chemistry,  dissolution  is  decomposition;  in 


326     SUBSTANTIAL  CIIRTRTIAN  PHILOSOPHY 

physical  forces,  such  as  cohesion,  electricity  or  mag- 
netism, it  is  dissipation;  in  the  domain  of  animal  and 
vegetable  life,  it  is  disorganization.  No  substantial 
being,  material  or  immaterial,  is  destroyed  by  what  we 
term  death;  hence  each  must  be  returned  to  the  imme- 
diate source  of  its  respective  being — matter  to  matter, 
force  to  force,  and  spirit  to  God;  hence  the  body 
returns  to  dust,  but  the  spirit  unto  God  who  gave  it, 
Eccl.  xii.  7.  Death,  then,  with  respect  to  humanity  is 
the  withdrawal  of  the  principle  of  animal  life  and  the 
departure  of  the  living  soul  with  all  that  constitutes 
personality,  and  in  this  sense  it  has  reigned  from  Adam 
to  Moses,  and  still  reigns  over  all  human  kind. 

601.  Death  is  a  natural  and  physical  necessity  in  the 
lower  orders   of  being,  but  unnatural  to  man   with   his 
constitutional  dignity  and   attainable  destiny;  had  he 
not  sinned  he  would  doubtless  have  made  the  necessary 
transition  to  a  higher  state  and  sphere  of  activity  with- 
out  death    in    so    terrible   a   form,   and    perhaps    his 
transition  would  have  resembled  that  of  Enoch,  Elijah, 
or  Moses.     But  sin,  which  resulted  from  the  perversion 
of  the  normal  life-forces,  brought  death  into  humanitv 

o  +j 

with  all  its  woes,  and  men  must  suffer  the  punishment 
of  death  because  they  have  chosen  to  expend  all  their 
God-given,  vital,  mental,  moral,  and  spiritual  forces  in 
rebellion  against  Him.  and  in  degrading  and  polluting 
their  own  exalted  natures  instead  of  securing  therewith 
their  own  highest  possible  happiness  in  the  possession 
of  His  love  and  the  promotion  of  His  glory.  Sin  is 
moral  and  spiritual  suicide. 

602.  In  our  moral  consciousness  and  religious  sense, 
physical   death    is  an  event  of  much  import,  and   it  is 
unspeakably   to  our   moral    advantage   to   have  correct 


THE  RESUtt RbCTlON  <  F  THE  VEAD.  327 

views  of  all  the  laws  of  our  threefold  being  in  relation 
to  it, 

603.  Sin  is  the  very  essence  of  moral  and  spiritual 
death  in  the  realm  of  spirit,  and  is  the  cause  and  essence 
of  the  spiritual  separation  from  God,  or  the  sundering  of 
the  rational  and  redeemed  spirit  from  the  Infinite  Foun- 
tain of  all  true  life,  as  much  so  as  cutting  asunder  the 
metallic  conductor  prevents  the  inflowing  of  the  electric 
force  from  the  supply  battery.     So  does  sin  cut  off  the 
inflowing  of  the  spiritual  life-force  of  God  from  the 
soul,  and  the  consequence  is  spiritual  death,  John   xv. 
6,  that    may  end   in  the  "  second   death/'  Rev.  xxi.  8; 
xx.  14.     Though  thus  sundered  from  the  fountain  of 
spiritual  life-force,  the  human  personality  is  indestruc- 
tible, save  by  Him   who  gave  it  being,  James   iv.  12; 
Matt.  x.  28.     The  material  organs  through  which  the 
personality  has  for  a  time  manifested  itself  will  be  sub- 
stituted   bv    other   substances   perfectly    suited   to  the 
character  in  which  probation  is  ended. 

604.  Physical  death  is  not  the  extinction  of  the  vital, 
mental,   moral,  and  spiritual    forces   of   the   soul,  but 
merely  the  withdrawal  of  the  animal  life-force  from  the 
bodily  organization.     But  you   ask,  Does  not   the  real 
naan  go  down  into  the  grave  and  sleep  away  unnum- 
bered years  in  the  cheerless  chambers  of  the  dead  ?   or 
remain  from  death   to  the   resurrection  in  a  semi-con- 
scious state  ?     This    is   a   very   important  question,  to 
which  the  answer  is  emphatically — No 

THE    SOUL    NOT    UNCONSCIOUS     IN    THE     INTERMEDIATE 

STATE. 

605.  The  following  passages  are  erroneously  relied  on 
by  the  soul-sleepers  as  proof  that  the  soul  does  go  down 


328     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

to  the  grave  with  the  body,  and  remains  there  uncon- 
scious until  the  resurrection. 

I  Thess.  iv.  13,  14,  Jcoimao,  passive,  to  sleep,  to 
fall  asleep  ;  figuratively,  to  die,  to  be  dead.  Sleep  is 
expressive  of  rest,  repose,  John  xi.  13,  but  not  of  the 
entire  suspension  of  the  soul's  functions.  The  exact 
meaning  of  the  passage  is  :  "  Concerning  those  who 
have  died,  and  died  in  Jesus/'  The  same  verb  is  used 
in  I  Cor.  xv.  18,  20,  and  in  the  same  sense.  This  view 
is  fully  confirmed  in  John  xi.  11-14.  These  passages 
give  not  the  shadow  of  support  to  the  soul-sleeping 
error. 

606.  It  is  true  that  in  sound  sleep  the  person  is  par- 
tially lost  to  consciousness  of  external  things  ;  that 
time  passes  by  unmeasured  ;  and  that  the  func- 
tions of  the  sense  organs  rest ;  but  it  is  not  true  that 
the  essential  functions  of  the  soul  are  suspended,  it  still 
directs  and  controls  all  the  activities  of  the  animating 
life-principle,  in  recuperating  every  part  of  the  bodily 
organism  for  renewed  activity.  There  is  no  foundation 
here,  then,  on  which  to  base  the  sleep  of  the  soul  be- 
tween death  and  the  resurrection. 

Dan.  xii.  2:  "Sleep,"  yashan,  to  sleep,  rest.  Gen.  ii. 
21,  figuratively,  to  die,  depart  this  life.  "Awake,"  to 
awake,  arise  up.  The  passage  would  be  correctly  ren- 
dered, thus  :  "  Many  who  have  departed  this  life,  and 
their  bodies  have  been  buried  in  '  ground — dust/  shall  be 
raised,  some  to  everlasting  life,  and  some  to  shame  and 
everlasting  contempt,  or  abhorrence."  "Shame'  is 
from  charaph,  meaning  reproach,  shame,  disgrace,  to 
be  stripped,  uncovered,  dishonored,  and  to  be  exposed, 
placed  in  danger.  "  Contempt,"  from  lederon,  degra- 
dation, contempt,  punishment,  from  dara,  to  repulse. 


THE  RESURRECTION  OF  THE  DEAD.  329 

drive,  force  away.  Olam  rendered  "  everlasting,"  liter- 
ally means  hidden,  specially  hidden,  time,  age-during, 
in  each  clause.  This  passage  may  have  a  general  refer- 
ence to  the  resurrection  and  the  final  judgment,  with 
its  rewards  and  punishments.  When  that  time  comes,  the 
dead,  the  departed,  shall  then  become  conscious,  not  of 
their  own  personality  and  its  surroundings,  but  of  the 
expiration  of  the  redemptive  period,  and  the  ushering  in 
of  the  dispensation  of  rewards  and  punishments,  Job  xiv. 
12.  Job  evidently  does  not  mean  that  the  soul  will  sleep 
in  an  unconscious  state  from  death  to  the  resurrection. 
For  in  the  13th  verse  he  prays  to  be  hid  in  sheol  (the 
unseen,  invisible  state),  not  the  grave — the  depositary 
of  the  decaying  body — but  the  temporary  residence  of 
the  soul,  within  God's  special  car^.  Job  here  seems  to 
regard  himself  as  a  soldier  on  duty,  and  desires  to  know 
the  precise  time  of  his  release.  He  will  wait  and  re- 
spond to  the  call  when  the  time  of  his  release  is  an- 
nounced ;  when  the  time  of  his  "  renovation  "  is  come  ; 
when  he  is  "clothed  "  with  a  resurrection  body,  for  then 
thou  wilt  have  a  desire  (to  yearn  toward)  the  work  of 
thine  hands — the  new,  incorruptible,  immortal  body — 
animated  by  the  redeemed,  blood-washed,  immaterial 
soul.  Psalm  clvi.  4,  "  His  spirit  (rooach)  goeth  forth, 
he  returneth  to  his  earth  ;  in  that  very  day  hath  his 
thoughts  perished."  "Thoughts,"  from  ashath,  to 
shine,  to  be  bright,  smooth,  thought,  design,  purpose  ; 
in  the  plural,  as  here,  it  signifies  devices,  machinations, 
designs,  deceitful  show,  splendors,  literally,  his  "glitter- 
ings."  It  means  anything  that  would  assist  in  making 
a  great  public  display,  whether  real,  artificial,  or  a 
deceitful  sham.  This  passage  teaches  that  all  the 
selfish  designs,  wicked  devices,  deceitful  show,  and  glit- 


330     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

tering  splendors  of  ungodly,  ambitious  men  come  to 
naught — are  nothing  more  than  the  air-castles  of  moral 
lunatics.  They  are  ever  liable  to  the  fate  of  the  rich 
man  whose  soul  was  unexpectedly  called  away  from  all 
his  worldly  treasures  when  he  most  expected  to  enjoy 
them.  It  has  no  reference  to  the  soul  being  deprived 
of  the  power  of  thought,  and  entombed  with  the  body 
in  the  grave. 

Job.  xiv.  21,  evidently  refers  to  knowledge  obtained 
through  the  bodily  organs,  which  cease  to  act  after  the 
departure  of  the  soul. 

Eccl.  ix.  5,  6,  simply  means  that  there  is  no  physical 
perception  of  what  takes  place  in  society  through  the 
organs  of  the  dead  body.  The  passage  was  not  designed 
to  refer  to  the  departed  soul  in  sheol.  Psa.  cxv.  17 
seems  to  refer  only  to  the  organs  of  speech  silenced  in 
death,  whether  deposited  in  the  grave  or  not.  The 
grave  was  considered  as  the  laud"  of  forgetf ulness  and 
silence,  as  in  Psa.  xxxviii.  123,  Isa.  xxxviii.  18,  19.  The 
term  "sheol  "  may  perhaps  sometimes  be  understood  to 
mean  the  grave,  though  this  is  doubtful,  as  in  I  Sam.  ii. 
6  ;  Gen.  xxxvii.  5  ;  Psa.  xxx.  4,  Ixxxvi.  13,  cxvi,  3. 
Psa.  xvii.  15,  u  I  shall  behold  thy  face  in  righteousness  : 
I  shall  be  satisfied  when  I  awake  with  thy  likeness/' 
Better  rendered,  "  I  shall  be  satisfied  with  arising  from 
the  dead  in  thy  form."  Here  is  no  evidence  of  soul- 
sleeping  in  the  grave.  Isa.  xxvi.  19.  This  passage 
directly  refers  to  the  Jewish  Church,  as  spiritually  and 
politically  dead,  with  the  assurance  that  the  dead  in 
this  sense  should  be  raised  to  life.  That  there  was  a 
divine  power  as  reviving  to  the  nationally  dead,  as  the 
"dew"  was  reviving  to  the  (mallow)  herb,  once  con- 
sidered a  universal  remedy.  It  was  supposed  to  attract 


TEE  RICH  MAN  AND  LAZARA  US.  331 

and  absorb  a  large  amount  of  dew,  and  hence  was  green 
and  flourishing.  The  comparison  of  the  prophet  evi- 
dently means  that  the  refreshment  and  consolation  of 
Israel  should  not  be  transient,  but  lasting  (Hewlet). 

607.  As  we  have  glanced  at  most  of  the  leading  pas- 
sages appealed  to  in  support  of  the  soul-sleeping  error, 
we  will  now  glance  at  a  few   of  those  passages  from 
which  we  infer  a  conscious  and  intelligent  existence  of 
the   departed   soul,    and   an   abiding  consciousness   of 
happiness    or    misery,    as    determined    by   character, 
during  the  interval  between  death  and  the  resurrection. 
Though  the  Bible  contains  no  direct  and  explicit  state- 
ment as  to  the  actual  condition  of  the  departed  soul  in 
hades  between  death  and   the  resurrection,  there  are 
many  passages  from  which  we  may  infer  chat  the  dis- 
embodied   spirit   not   only    has   a   conscious   existence 
during  that  period,  but  is  in  a  state  of  conscious  happi- 
ness or  misery.     Inferential  proof  is  often  as  strong  as 
a  positive  logical  statement ;  for  example,   I  say,  My 
father  died  yesterday  ;  the  inference  is  as  strong  as  any 
statement  can  make  it,  that  he  was  alive  on  the  previous 
day.     Inferential  reasoning  is  often  just  as  strong  as 
direct  proof. 

THE   EICH   MAST   AND   LAZARUS. 

608.  The  respective  parabolic  states  of  the  rich  man 
and  Lazarus  have  sometimes,  knowingly  or  ignorantly, 
been  advanced  in  proof   of    the   condition   of  departed 
souls  in   hades — the  unseen  state,  Luke  xvi.  19.     But 
to   regard    the    parable   as   a   literal    statement,    does 
violence  to  correct  principles  of  Biblical  interpretation, 
and  includes  several  absurdities.     It  is  very  significant 
that  no  mention  is  made   of   the   moral  character  of 


332     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

either  of  these  men.  Therefore  we  are  logically  justified 
in  concluding  that  the  ' '  rich  man  "  went  to  hell  (hades, 
the  unseen)  because  he  had  enjoyed  many  earthly 
blessings  and  gave  nothing  but  crumbs  to  Lazarus,  and 
that  the  latter  was  blessed,  not  because  he  was  a  sincere, 
humble  child  of  God,  "  full  of  faith  and  trust,"  but 
simply  because  he  was  poor,  sick,  helpless,  and  ulcerated. 
The  vital,  personal  question  of  moral  and  spiritual 
character  is  not  mentioned  in  either  case,  but  the 
physiological  and  social  condition  in  this  life  is  made 
prominent,  and  symbolically  shows  that  what  man 
sows  he  will  reap.  If  this  parable  is  designed  to  be 
taken  literally,  we  are  justified  in  the  logical  inference 
that  all  who  have  plenty  to  eat  each  day,  and  wear  any 
fine  linen,  and  purple  are  sure  of  future  torment,  and 
that  all  who  are  poor,  sick,  helpless,  and  ulcerated,  are 
sure  ot  future  repose.  Again,  if  taken  literally, 
Abraham's  bosom  must  be  so  large  that  there  is  room 
enough  for  earth's  millions  of  Lazarus-like  victims  of 
poverty  and  disease.  It  is  estimated  that  one  hundred 
and  forty-three  billions  of  human  beings  have  lived  since 
Adam's  creation  to  the  end  of  six  thousand  years.  How 
many  of  these  were  poor  and  sick,  and  afflicted  with 
sores,  and  would  have  been  thankful  for  a  few  crumbs? 
Better  feed  a  hungry  horse  on  dry  oat-chaff,  than  the 
human  mind  on  such  literal  and  misleading  interpreta- 
tions. 

The  Jews  had,  as  a  nation,  for  a  long  tkne  previous 
to  the  utterance  of  this  parable,  "fared  sumptuously 
every  day  "  being  the  special  recipients  of  national  and 
religious  favors  above  all  other  people  on  the  face  of 
the  earth,  Amos  iii.  2  ;  Acts  vii.  53  ;  and  they  had  the 
special  instructions  of  Jehovah  through  Moses  and  the 


f 


\ 

• 
THE  RICH  MAN  AND  LAZARUS.  333 


prophets,  and  were  blessed  with  the  ministry  of  angels. 
A.S  a  nation,  the  " purple ''  symbolically  represented 
their  kingly  authority  and  power,  and  the  "  fine  linen" 
was  expressive  of  the  fact  that  they  were  treated  as  a 
typically  holy  nation,  chosen  and  separated  from  all 
other  peoples,  and  devoted  to  God,  and  specially  de- 
signed to  carry  out  his  purposes  of  mercy  and  love  to 
mankind — Jew  and  Gentile.  The  "riches*  repre- 
sented the  abundant  national,  social,  and  spiritual 
blessings  they  enjoyed. 

In  a  parable  the  thing  said  is  never  the  thing  meant, 
as  illustrated  by  our  Saviour  in  Matt.  xiii.  The  same 
classes  are  represented  by  different  symbols,  as  chaff 
and  wheat,  as  wheat  and  tares,  and  as  sheep  and  goats, 
in  different  parables.  Hence  this  parable  cannot  be 
justly  advanced  in  proof  of  the  condition  of  those  in  the 
intermediate  state.  Its  special  application  seems  to  be 
limited  to  the  earthly  condition  of  the  people  to  whom 
it  was  addressed,  and  mainly  confined  to  the  gospel 
dispensation.  It  seems  to  teach  precisely  what  Paul 
explained  in  Rom.  xi.  19-31.  The  student  may  con- 
sult with  great  profit,  John  iv.  9 ;  Matt.  xv.  26,  27  ; 
xxi.  43,  46  ;  Eph.  ii.  13  ;  Gal.  v.  2-4  ;  John  viii.  39- 
43;  Rom.  w.  16;  Gal.  iii.  29;  Zee.  xii.  10-12;  Isa. 
xl.  1,  2  ;  Rom.  xi.  26-33.  Having  carefully  studied 
these  passages  in  connection  with  the  parable,  the 
student  will  most  likely  come  to  the  conclusion  that 
the  "rioh  man  "  represents  the  orthodox  Jews,  the  rul- 
ing class  who  had  Moses  and  the  prophets  for  teachers, 
and  who,  as  a  royal  nation  wearing  the  fine  linen  and 
purple,  rejected  the  Son  of  God  as  a  Saviour,  and  con- 
sequently were  cast  off  from  Divine  favor.  That 
Lazarus  represents  the  "outcasts  of  Israel"  —  the 


334      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

publicans  and  sinners,  including  the  Gentiles  who  were 
treated  as  dogs  by  the  orthodox  Jews,  and  deemed  un- 
worthy of  recognition  in  their  moral  and  spiritual  desti- 
tution. That  the  anguish  or  distress,  not  "  torments," 
included  the  utter  impossibility  of  obtaining  deliverance 
from  sin  and  its  consequences  by  the  law  of  Moses  and 
the  fearful  persecutions  to  which  the  Jews  in  their 
national  capacity  would  be  subjected  as  a  consequence 
of  their  crime  in  murdering  the  Son  of  God.  That  the 
"great  gulf  fixed  "  is  the  very  wide  difference  between 
the  Gospel  under  the  new  covenant  which  gives  life 
and  happiness,  and  the  Jewish  law  under  the  old 
covenant  which  produced  the  opposite  of  life.  And 
that  "Abraham's  bosom  "  is  expressive  of  the  true  soul- 
rest  and  spiritual  peace  that  the  spiritual  children  of 
Abraham  enjoy  through  faith  in  the  crucified  Jesus. 
Search,  examine,  investigate,  and  compare  the  Scrip- 
tures, John  v.  39  ;  Acts.  xvii.  11  ;  I  Pet.  i.  10,  11.  All 
things  prove,  try,  examine,  scrutinize,  I  Thess.  v.  21. 
This  view  of  the  parable,  largely  epitomized  from  the 
millennial  dawn,  beautifully  harmonizes  with  the  con- 
dition and  conduct  of  the  Jews,  and  the  teaching  of 
the  Scripture. 

It  is  scarcely  possible  that  Paul,  who  was  always 
ready  to  magnify  his  Master  by  labors  and  sufferings  in 
the  body,  or  by  a  martyr's  death,  should  have  said  :  "  I 
am  strongly  drawn  two  different  ways  ;  one  to  depart 
and  to  be  with  Christ,  and  the  other  to  remain  on  the 
earth  to  extend  his  kingdom,"  Phil.  i.  21-24. 

609.  We  cannot  believe  that  Paul  with  his  intensity 
of  Christian  love,  his  sanctified  ambition  to  honor 
Christ  by  life  or  by  death,  his  ceaseless,  untiring  labors 
in  preaching  Christ  and  him  crucified  amid  want,  opposi- 


THE  RICH  MAN  AND  LAZARUS. 


tion,  and  terrible  persecution  far  beyond  all  ordinary 
men,  should  have  longed  to  sleep  in  the  grave  or  remain 
in  a  semi-conscious  state  from  death  to  the  resurrection! 
We  cannot  believe  it.  We  prefer  to  believe  Paul  when 
he  says  :  "  Being,  therefore,  always  of  good  courage, 
and  knowing  that,  whilst  we  are  at  home  in  the  body, 
we  are  absent  from  the  Lord."  "  We  are  of  good  cour- 
age, I  say,  and  are  willing  rather  to  be  absent  from  the 
body,  and  to  be  at  home  with  the  Lord, "II  Cor.  v.  6-8; 
in  Luke  xxiii.  43,  the  Saviour  said  to  the  dying  thief  : 
"  Verily  I  say  unto  thee,  To-day  shalt  thou  be  with  me  in 
paradise."  With  respect  to  the  punctuation,  Dr. 
Young  agrees  with  the  Revised  Version. 

An  examination  of  the  above  passages  is  sufficient  to 
put  the  young  Bible  student  on  his  guard  against  the 
soul-sleeping  error. 


336      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 


CHAPTER  XLVII. 

WHAT   IS   MEANT   BY   HADES  : 

610.  What    is   meant   by   hades  ?     I   answer    hades 
(literally,  the  unseen)  indicates  the  condition  and  abode 
of  the  disembodied  souls.     It  may  be  regarded  as  the 
spirit-prison  of  the  impenitent  dead  until  the  resurrec- 
tion and  final  judgment.     It  is  never  represented  as  the 
place  of  the  departed  children  of  God,  for  they  go  to 
paradise,  the  abode  of  departed  saints. 

611.  Paradise  signifies  a  garden  of  pleasure,  Gen.  ii. 
8,  Nehem.  ii.  8,  Eccl.  ii.  5,  Cant.  iv.  13,  Ez.  xxviii.  13, 
and  is  a  symbol  of  joy,  happiness  and  delight.     In  the 
New  Testament,  the  term  is  used  to  denote  the  mansion 
of  departed  saints — their  happy  residence,  between  death 
and   the   resurrection,    II  Cor.  v.  8 ;  Phil.  i.    21 ;  Rev. 
xiv.  13.     There  the  soul  of  the  penitent  thief  was  with 
the  Saviour.     There  the  apostle  Paul   was   caught  up 
and  heard  unspeakable  words,  which  it  was  not  possible 
for  man  to  express.     There  is  certainly  a  very  exalted 
and   refined   activity   of   all   the  functions  of  soul  and 
spirit  in  paradise.     It  is  in  the  highest  degree  the  direct 
opposite  of  sleep,  or  semi-consciousness.      The   enjoy- 
ment of  paradise  is  confined  to  the  intermediate  state  • 
but  heaven  proper  is  necessarily  deferred  until  the  cre- 
ation  of   the   new   heavens    and    new   earth,    wherein 
dwelleth  righteousness,  Rev.  xxi.  1 ;  II  Pet.  iii.  13. 

612.  The  very  nature  of  spirit   is  untiring  activity. 


WHAT  IS  MEANT  BY  HADES?  337 

The  material  organs  through  which  it  acts  here  become 
weary  and  exhausted,  but  spirit  never,  so  far  as  we 
know.  But  we  must  return  to  the  question — "  If  a  man 
die  shall  he  live  again  ?"  A  correct  answer  to  this 
question  depends  upon  what  is  understood  by  the  term 
"man."  I  have  already  referred  to  the  Apostle's 
language  indicating  that  man,  at  least,  possesses  a  two- 
fold organism — the  "outer  "  and  the  "inner  man  " — 
soul  and  body.  Let  us  now  look  at  his  dual  nature. 
The  "outer  man"  evidently  means  his  material  body, 
made  up  of  flesh,  bone,  blood,  and  nerve,  etc.,  so  fear- 
fully and  so  wonderfully  made — the  masterpiece  of 
animal  creation,  the  form  divine,  only  a  little  inferior 
to  Elohim,  God's  ideal  human  organism. 

It  is  distinguished  for  its  mysterious  chemistry,  its 
wonderful  mechanism,  its  still  more  wonderful  artistic 
beauty,  and  above  all,  its  exquisite  adaptation  to  all  the 
multiplied  requirements  of  the  indwelling  spirit,  in  its 
varied  scientific  investigations  respecting  mat-te-r  and 
mind,  the  material  and  the  immaterial,  the  microscopic 
and  the  telescopic  worlds — a  body  so  beautiful  in  form, 
so  exquisite  in  structure,  so  Godlike  in  adaptation  that  the 
undevout  physiologist  must  admit  that  it  is  "  fearfully 
and  wonderfully  made/; 

613.  Though  so  symmetrical  in  form,  so  beautiful  in 
appearance,  so  admirable  in  adaptation,  and  so  complete 
in  its  special  functional  organs,  it  is  doomed  to  return 
to  the  dust  whence  it  was  taken.     The  funereal  farewell 
— "  dust  to  dust  and  ashes  to  ashes  " — is  common  alike  to 
the  high  and  the  low,  the  rich  and  the  poor,  the  saint 
and  the  sinner. 

614.  The  "outer  man  "is  only  the  visible  husk  of 
the  invisible,  substantial  spirit -personality — the  spirit's 


338      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

personal  self — as  the  fleshy  part  of  the  acorn  is  the  cover- 
ing of  the  life-germ  containing  the  pattern  and  all  the 
possibilities  of  the  future  oak,  that  may  bid  defiance  to 
a  thousand  storms.  It  is  the  mere  casket  of  a  priceless 
jewel,  but  not  the  jewel  itself.  This  beautiful  " outer 
man'1'  maybe  appropriately  represented  as  a  closely  fit- 
ting garment  of  the  "inner  man."  It  is  the  spirit's 
medium  of  communication  with  the  material  world, 
rendering  sense-knowledge  possible  and  the  instrument 
with  which  it  materializes  its  varied  and  multiplied 
ideas  in  all  the  various  departments  of  mechanics, 
science,  and  art.  Nevertheless,  it  is  only  a  tool — an 
instrument — in  the  hands  of  the  inner  workman — the 
immaterial,  invisible  spirit. 

615.  The  term  "inner  man  "  used  by   the  inspired 
apostle  must  mean  an  organized  spiritual  being,  or  it 
could   not  be  man;  and  if  so,  it  must  possess  the   same 
special  sense  organs  it  possesses  here,  namely,  eyes  to  see, 
ears  to  hear,  brains  to  think,  tactile  nerves  to  feel,  etc., 
corresponding  to  those  of  the  material  body,  but  adapted 
to  its  own  peculiar  surroundings. 

616.  The  "  inner   man  "  is  very  reasonably  regarded 
as  the  model   or  pattern  of  the  "  outer  man,"  and  may 
be   very  aptly  compared   to  a  transparent  illuminated 
manikin  with  nerves,  muscles,  and  tendons  all  in  place, 
and  perfectly  enrobing  the  immaterial  spiritual  self,  the 
identical  /that  remains  the  same  amid  all  the  physiolog- 
ical and   chemical  changes  of   the  "outer  man;"  it  is 
the  shrine  of  the  divine  image  in  man,  in  which  inheres 
the  conviction  of  the  existence  of  a  Supreme  Being,  and 
the   moral   faculty  in  personality.     What  the  sensuous 
faculties  are  to  the  material  world,  so  the  moral  faculty 
i.s   to  the  moral  world.     It  is  not  by  the  intellect  alone, 


WHAT  JS  MEANT  BY  HADES!  339 

nor  by  the  intellect  first,  that  we  can  judge  of  things  in 
the  moral  world;  but  by  the  moral  sense.  After  the 
moral  faculty  has  produced  the  appropriate  moral  im- 
pression the  intellect  may  observe,  compare,  and  classify 
them,  but  it  cannot  produce  them,  no  more  than  the 
sense  of  sight  can  impart  a  knowledge  of  perfumes. 
This  "  inner  man  "  is  the  source  from  which  is  trans- 
mitted the  mental,  moral,  and  social  qualities  of  parents 
to  offspring.  What  the  gross  material  outer  body  is  to 
the  psychical  or  soul-body,  so  the  soul-body  is  to  the 
spirit  in  which  the  sin-marred  image  of  God  resides,  1 
Cor.  xv.  44. 

617.  We  now  return  to  the  question,  If  a  man  die 
shall  he  live  again?  I  answer  in  the  words  of  Revela- 
tion. About  four  thousand  years  ago  Job  said  (xix.  25- 
27)  "  I  know  that  my  Redeemer  liveth.  And  that  he 
shall  stand  up  at  the  last  upon  the  earth:  and  after  my 
skin  hath  been  thus  destroyed.  Yet  (out  of  or)  apart 
from  my  flesh  shall  I  see  God;  whom  I  shall  see  on  my 
side,  and  my  eyes  shall  behold,  and  not  another." 
David  exclaimed:  "Thou  wilt  not  leave  my  soul' 
("  inner  man  ")  "in  thesheol,"  Psa.  xvi.  10.  Jesus  said 
to  Martha,  "  Thy  brother  shall  rise  again, "and,  though 
he  had  been  already  dead  four  days,  at  the  divine 
command  Lazarus  corae  forth,  bound  hand  and  foot 
with  grave  clothes,  John  xi.  23,  43.  The  Saviour 
emphatically  declared,  "I  am  the  Resurrection  and  the 
life;  he  that  believeth  in  me,  though  he  die,  yet  shall  he 
live,"  John  xi.  25.  On  the  third  day  the  angel  said 
unto  the  women,  "  Go  quickly  and  tell  his  disciples 
that  Jesus  is  risen  from  the  dead,"  Matt,  xxviii.  7. 
And  after  his  resurrection  "  Many  bodies  of  the  saints 
arose,  and  came  out  of  the  graves,  and  went  into  the 


340     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

holy  city,  and  appeared  to  many,"  Matt,  xxvii.  52-53. 
Thus  did  the  Saviour  seal  the  great  truth  announced  in 
John  xi.  25,  give  the  earnest  of  the  general  resurrection 
of  the  last  day,  and  place  the  fact  thereof  beyond  the 
cavils  of  skepticism. 

618.  But   you  rightly  ask,  Does  the  identical  body, 
composed  of   flesh  and  blood,  that  dies,  and  is  buried, 
rise   again?     I   answer,  No.     Paul  nowhere  says    that 
the  gross,  material  body,  terrestrial,  dishonored,  weak, 
mortal,  corruptible  body  shall  be  raised  again;  for  "  thou 
sowest  not  that  body  that  shall  be,"  I  Cor.  xv.  37;  and 
yet,  "  God  giveth  to  each  seed  a  body  of  its  own,"  which 
perfectly  harmonizes  with  its  nature  and  environments, 
What   is  this  seed?  It  is  not  merely  the  soul,  for  the 
soul,  as  but  one  side  of  man's  being,  does  not  build  for 
itself  a  body,  neither  does  it  develop  itself  into  a  bodily 
form.     Strictly  speaking  the  body  proper  is  a   substan- 
tial life-principle  originating  in  God,  and  carrying  with 
it   the  impress  of  its  great  original,  and  involves  the 
power  and  the  possibility  of  endless  continuance  in  the 
identity  of  its  individual  being. 

619.  The  second  Adam  (Christ)  said:  "  A  body  hast 
thou   prepared  me."     This  body  was  prepared  by  the 
substantial   fashioning  —  or   constructive    spirit  —  life- 
principle,  miraculously   communicated    to  the  Virgin, 
and  as  the  Redeemer  must  be  made  in  all  things  like 
unto  his  brethren,  it  involved,  as  in  ordinary  cases,  both 
material  and  mental  possibilities,  and  a  pattern  holding 
its  existence  as  an  organized  entity,  and  as  such    com- 
pleted  itself  in  the  way  of  a  twofold  development — the 
soul  and  the  material  tabernacle — a  uerfect  man  enrob- 

i 

ing   a  perfect  God.     The  earthly   body  of  Christ  was, 
chemically  considered,  like  unto  those  of  his  brethren 


WHA  T  IS  MEANT  BY  HA  DBS  ?  341 

until  after  the  resurrection — gross  matter.  But  after- 
ward it  doubtless  underwent  a  refining  and  changing 
process,  and  became  refined  matter,  approximating 
transparency  and  the  immaterial.  A  beautiful  illustra- 
tion of  my  meaning  we  have  in.  the  minerals.  For  ex- 
ample, coal  is  impure  carbon,  and  the  diamond  is  pure 
carbon,  yet  the  chemical  constituent  of  each  is  the  same 
— carbon. 

620.  Bishop    Foster    (of    the    M.  E.   Church)   has 
well   said:  "The  word  resurrection  is  strained  when  it 
is  insisted  that  it  is  equivalent  to  the  statement  that  the 
exact  body  is  to  be  restored.     It  may  even  be  doubted 
whether  it  is  an  assertion   concerning  any  part  of  the 
earthly  body.     Its  utmost  meaning  is  that  the  man  who 
is  cut  down   and  separated  from  the  body  of  flesh  and 
blood  by  death  shall  live  and  flourish  again.     Its  mold 
in  the  grave   will  have  no  special  charm  for  the  soul. 
Let  us  cease  to  be  the  sport  of  dreams,  and  the  slaves  of 
prejudice." 

621.  Paul  emphatically  declares  that  flesh  and  blood 
cannot  inherit    the   kingdom    of    God,  I    Cor.  xv.  50. 
You  ask,  if  this  be  so,  What  does  rise  again?    Again,  I 
answer,  "  How  are  the  dead  (departed)  raised  up?"  "So 
also  is  the  resurrection  of  the  dead  (departed):"  and  "the 
dead   (departed)  in  Christ  shall  rise  first,"  I  Thess.  iv. 
16.     The  term  et  dead  "  in  these  passages  evidently  does 
not  refer  to  the  material  body,  but  to  an  organized  in- 
telligent personal  being,  who  has  departed  out  of  the 
body  of  flesh   and  blood,  and  who  is  possessed  of  well- 
known  personal  attributes,  as  the  following  passages 
will  place  beyond  a  doubt.     For  it  is  some  organized 
personal  being  that  knows  and  sees,  Job  xix.  25,  26; 
that  waits,  Job  xiv.  14;  that  answers,  Job  xiv.  15;  that 


342     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

suffers,  Matt.  xiii.  42;  xxii.  13;  that  confesses  and 
gives  an  account,  Rom.  xiv.  11, 12;  that  has  a  spiritual 
body,  I  Cor.  xv.  44;  that  hears  and  comes  forth, 
John  v.  28,  29.  These  all  indicate  personal  acts  of  a 
conscious,  intelligent,  dependent,  and  an  accountable 
being.  Of  this  personal  being  the  material  body  is 
merely  inert  (dead)  matter,  "  dust"  utterly  incapable  of 
motion,  and  can  only  be  moved  by  a  superior  substan- 
tial agent. 

622.  Hence  we  are  driven  to  the  conclusion,  that  to 
die  in  a  physical  Scriptural  sense,  is  simply  the 
"  inner  man '  stepping  out  of  the  "  outer  man," 
this  material  organized  body,  and  retaining  all 
his  personal  attributes  and  essential  functions  he  pos- 
sessed here.  The  real  man — the  spiritual  man — only 
departs,  I  Kings  xvii.  21,  22;  Luke  ix.  31;  II  Peter  i. 
15.  "Decease,"  in  Luke  and  Peter,  is  from  the  Greek 
word  exodus,  ex  meaning  out,  and  odus,  a  ivay,  a  way 
out,  a  going  out,  departure,  Heb.  xi.  22;  hence,  figur- 
atively, a  departure  from  earthly  life,  decease,  death. 
The  real  man  only  departs;  he  does  not — he  will  not — 
cease  to  live  at  death.  As  no  particle  of  matter,  so  far 
as  we  know,  will  ever  cease  to  be,  no  more  will  man's 
substantial  spiritual  being,  which  is  infinitely  superior 
to  it.  No,  such  a  regenerated  man  can  never  die. 
Poison,  water,  the  revolver,  or  the  dagger  may  cause 
his  departure,  but  his  real  life  they  never — never  can 
extinguish.  God  alone  can  do  this,  Matt.  x.  28. 

Cor.  xv.  44,  "  It  is  sown  a  natural  body  ;  it  is  raised 
a  spiritual  body.     If  there  is  a  natural   body,  there  is 
also  a  spiritual  body/3    The  term  "  natural  "  represents 
the  Greek   word    psukikon,  and   is  the  adjective  corre 
spending  to psuche,  in  verse  45,  rendered  soul,  as  used  in 


WHA  T  IS  MEANT  B  Y  HADES  f  343 

Gen.  ii.  7,  a  "living  soul/'  This  verse  may  very  prop- 
erly be  rendered,  "  It  is  sown  a  soul-body  ;  it  is  raised 
a  spirit-body.  If  there  is  a  soul-body,  there  is  also  a 
spirit-body."  Verse  46,  "  Howbeit  that  (body)  is  not 
first  which  is  spiritual,  but  that  which  is  natural  J 
(adapted  to  the  soul  in  its  probationary  state)  ;  then 
that  which  is  spiritual  (adapted  to  the  spirit's  needs  in 
the  spirit  world).  "Now,  this  I  say,  brethren,  that 
flesh  and  blood  cannot  inherit  the  kingdom  of  God/' 
This  passage  is  literally  rendered  by  the  late  Dr.  Young, 
perhaps  the  best  Biblical  scholar  of  his  day:  "  And  this 
I  say,  brethren,  that  flesh  and  blood  the  reign  of  God  is 
not  able  to  inherit."  PsuTcikon,  in  verse  44,  expresses 
substantially  the  same  ideas  as  sarks  and  aima,  in  verse 
50,  rendered  "flesh  and  blood.  They  denote  man  in 
his  present  earthly  state  as  inhabiting  an  animal  body, 
and  subject  to  animal  passions  and  wants ; ''  while 
spirit-body  will  have  no  animal  nature,  and  be  subject 
to  no  animal  wants,  as  in  this  state  of  existence.  The 
contrast  at  the  resurrection  between  the  soul-body  and 
the  spirit-body  will  doubtless  be  very  great,  verses  37  to 
44.  The  soul-body  that  is  first  in  the  grave  is  not  in 
any  sense  whatever  adapted  to  the  requirements  of  the 
soul  at.  the  resurrection.  Nor  is  there  the  least  indica- 
tion in  these  verses  that  the  identical  body  that  is  buried 
will  be  raised  again,  but  the  contrary.  That  distin- 
guished Biblical  scholar  and  author,  Dr.  Cunningham 
Geike,  says  of  Christ's  resurrection  body  :  It  "was  no 
longer  subject  to  the  same  laws  as  ours,  but  could  ap- 
pear and  vanish  at  his  will,  passing  unseen  from  place 
to  place,  and  showing  itself  of  such  ethereal  (imma- 
terial) substance  that  no  material  obstacle  could  prevent 
its  entrance  where  he  chose." 


344      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

623.  The  dead,  then,  that   shall   rise  again  are  the 
Personal  Dead,  or,  more  correctly,  the  Personally  De- 
parted ;  the  immaterial,   organic,   "  inner  man  ;"  the 
spiritual  personality  that  inhabited  the  material  organic 
"  outer   man ;"  the   true   personality  ;  the   subject   of 
reason,  will,  affection,  a  deep  sense  of  relationship  to 
God,  and  capable  of  immortality.     This  identical  per- 
sonal  self,    that    remains   the   same   through    all   the 
changes  of  the  earthly  body,  is  the  real  m;in  that  will 
be  raised  again,  and  enrobed  with  a  resurrection  body; 
and,  if  washed  by  faith  in  the  blood  of  the  Lamb,  with 
a  celestial  and  glorified  body,  incorruptible  in  asublimer 
sense,  and    a  joyous  consciousness  of  age-abiding  exist- 
ence, and  of  a  living  spiritual  union  with  Christ  through 
his  incarnate  humanity.     This  immortality,  or  incor- 
ruptibility, is  a  special  gift  of  God,  revealed  to  man  in 
the   Gospel,  II  Tim.  i.  10.      Hence  the  Christian  can 
say,  "  Because  He  lives  I  shall  live  also ;  for  I  shall  see 
Him  as  He  is,  and  shall  be   like  Him,"  I  John  iii.  2  ; 
Luke  xx.  35,  36  ;  John  xi.  25,  26.     But  immortality  in 
this  sublimer  sense  can  only  be  theirs  who  are  Christ- 
like  in  character.      The  resurrection   body  will  be  spe- 
cially provided  to  clothe  the  risen  man,  for  "God  giveth 
it  a  body  as  it  hath  pleased  him,"  I  Cor.  xv.  38.  There 
is  a  soul-body,  and  there  is  a  spirit-body.     The  soul- 
body,  and  the  spirit  encompassed  by  it  are  not  separated 
by  death. 

624.  Hence  it  is  assumed  that  the  "inner  man,"  when 
it  leaves  the  "outer  man"  at  death,  must  reasonably  be 
expected    to   retain   its  general  immaterial  form  as  it 
passes  into  the  spirit  realm,  and  still  continue  an  organ- 
ized being  with  the  same  essential   organs  it  possessed 
here.      This  implies  the  employment  of  these  organs 


WHA  T  IS  MEANT  B  T  HADES  f  345 

upon  surrounding  objects  in  real  acts,  such  as  thinking, 
speaking,  singing,  seeing,  hearing,  handling,  etc.  If 
the  conscious  personal  self  in  the  spirit-world  uses  its 
eyes  and  its  ears,  it  must  have  soul  surroundings,  con- 
sisting of  real  objects  to  see,  real  sounds  to  hear,  and 
real  objects  to  feel. 

625.  In  Deut.  xxxiv.  5,  6,  it  is  said  that  Moses  died 
and    was   buried,    and  Elijah    was   translated    without 
seeing  death  ;  and  both  were  present  at  the  Transfigu- 
ration in  human  form,  and   with   its  essential  organs. 
They  were   readily  recognized  by  the  disciples,  as  they 
talked  with  the  Saviour.    Enoch,  like  Elijah,  was  trans- 
lated without  seeing  death.     Doubtless   their   material 
bodies  underwent  a  change  suited    to   their  new  con- 
ditions  and   surroundings,    somewhat   similar  to  that 
through  which  the  Saviour's  passed  prior  to  the   ascen- 
sion. 

626.  Both  the  Latin  and  the  Greek  fathers  commonly 
coupled  Enoch  and  Elijah  as  historic  witnesses  of  the 
possibility  of  a  resurrection  of  the  body,  and  of  a  true 
human  existence  in  glory  :  Rev.  xi.  3,  Bible  Diet. 

627.  The  whole  drift  of  Scripture  is  to  teach  that 
man  in  the  next  life  is  man  in  the  real  sense  of  the 
word,  with  his  faculties  and  powers  all  complete.   "  We 
most  confidently  expect/'    says   Dr.  Hall,   "  when  we 
shuffle  off  this    mortal   coil,   that  we  shall  be  greeted 
with  real  sights  and  real  sounds  from  the  soul's  new 
surroundings,  vastly  surpassing  in  beauty  and  grandeur 
and  loveliness  anything  ever  addressed  to  mortal  eyes 
and  ears  in  this  life."     Now,  do  the  Scriptures  bear  us 
out  in  these  views  of  the  resurrection-body  ?     Let  us 
see.     "  And  they  (the  saints)  sing  a  new  song,  saying, 
Worthy  art   thou    to  take  the  book,  and  to  open  the 


346      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

seals  thereof  ;  for  thou  wast  slain,  and  didst  purchase 
us  to  God  with  thy  blood,  men  of  every  tribe,  and 
tongue,  and  people,  and  nation,  etc.  : '  Eev.  v.  9,  xv. 
2,  3.  Here  is  the  exercise  of  judgment,  gratitude  and 
praise. 

"  After  these  things  I  saw,  and  behold,  a  great  mul- 
titude, which  no  man  could  number,  out  of  every 
nation,  and  of  all  tribes  and  peoples  and  tongues  stand- 
ing before  the  throne  and  before  the  Lamb,  arrayed  in 
white  robes,  and  palms  in  their  hands;  and  they  cry 
with  great  voice,  saying:  Salvation  nnto  our  God  who 
sitteth  on  the  throne,  and  unto  the  Lamb,"  Rev.  vii.  9, 
10.  Here  the  saved  are  represented  as  having  distinct, 
visible,  substantial  bodies,  having  legs  and  feet,  white 
robes  and  palms  in  their  hands,  vocal  organs,  a  mental 
constitution,  great  bodily  and  mental  force,  and  over- 
flowing gratitude,  or  they  would  not  have  cried  so  loud 
in  holy  song. 

"  These  which  are  arrayed  in  the  white  robes,  who  are 
they,  and  whence  came  they?  And  I  say  unto  him, 
My  Lord,  thou  knowest.  And  he  said  to  me, 
These  are  they  which  come  out  of  the  great  tribula- 
tion, and  they  washed  their  robes,  and  made  them  white 
in  the  blood  of  the  Lamb.  Therefore  are  they  before 
the  throne  of  God;  and  they  serve  him  day  and  night 
in  his  temple,'"  Rev.  vii.  13,  15.  These  saints  are  dis- 
tinguished for  having  came  out  of  "  great  tribulation/3 
for  white  robes  and  constant  service,  all  requiring  visi- 
ble substantial  bodies,  and  mental  powers  and  faculties 
of  a  complete  person.  They  hunger,  neither  thirst  any 
more,  and  the  tears  have  been  softly  wiped  from  their 
eyes  by  the  hand  of  Infinite  Love. 

11  Behold,  He  corneth  with  the  clouds;  and  every  eye 


WHAT  IS  MEANT  BY  HADES?  347 

shall  see  Him,  and  they  who  pierced  Him,"  Rev.  i.  7. 
See  also  Job  xix.  26,  27;  Matt.  v.  8;  Heb.  xii.  14; 
Rev.  xxii.  3,  4.  I  think  if  the  reader  has  carefully 
studied  what  has  been  said  in  connection  with  the  ref- 
erences, he  is  ready  to  agree  with  me  that  the  position 
here  taken,  with  respect  to  the  organized,  refined 
material  nature  of  there  surrection  body,  is  abundantly 
sustained. 

628.  As   the   soul   is   not  unclothed  (destitute  of  a 
body)  in  this  life,  neither   will  it  be  in  the  life  which 
is  to  come,  II  Cor.  v.  2-4. 

The  Apostle  assures  us  that  we  sow  not  that  body 
that  shall  be;  but  God  giveth  it  a  body  as  it  hath  pleased 
Him;  that  we  shall  be  all  changed,  and  bear  the  (exact) 
image  of  the  heavenly,  as  we  have  borne  the  material 
image  of  the  earthly,  and  that  the  heavenly  body  will 
be  incorruptible  and  immortal,  I  Cor.  xv.  37-53. 
Hence  wo  conclude  that  the  refined  material  body  will 
be  exactly  adapted  to  that  world  to  which  it  goes,  as  the 
present  gross  material  body  is  to  this. 

629.  Though  "it  doth  not  yet  appear  what  we  shall 
be;  but  we  know  (through   revelation)  that  when  He 
shall  appear,  we  shall  belike  (similar  to,  resemble)  Him, 
for   we   shall   see   Him  as  He  is/'  I  John  iii.  2.     The 
Saviour's   resurrection    body  had   a   symmetrical  form, 
the  same  special  sense  organs  and  mental  faculties  that 
characterized  it  before  death;  but  during  the  forty  days 
sojourn  it  underwent  a  change  to  fit  it  for  the  glorious 
sphere   of   heavenly  activity  as   the   Son   of   God    and 
Redeemer  of  man,  and  his  people's  advocate  before  the 
Father. 

630.  We  may,  I  think,  very  safely    assume  that  the 
resurrection   body    will   be   a    very  refined,    beautiful, 


348      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

material,  organized  body,  fully  adapted  to  all  the 
forces  and  functions  of  soul  and  spirit,  the  inner  and 
the  outer  man,  that  enter  of  necessity  into  the  proper 
and  complete  constitution  of  the  incorruptible  person. 
"  In  no  organism  is  matter  so  nearly  allied  to  spirit, 
and  so  transparent  with  the  transfused  glories  of  a 
higher  world,"  Dr.  Harbaugh.  As  an  illustration  of 
what  is  even  sometimes  found,  I  refer  to  a  lady,  whose 
case  is  recorded  in  a  German  scientific  work  on  the 
"  Odylic  force. "  The  writer  states  that  so  illuminated 
did  her  body  become  that  her  husband,  fearing  her  speedy 
death,  had  her  portrait  painted  ;  the  artist  performing 
his  task  by  the  light  of  her  bodily  illumination  alone. 
Another  case  is  that  of  Charles  Baldwin,  one  of  the  best 
known  men  in  Lexington,  Ky.  On  his  recovering  from 
a  peculiar  illness  of  several  days,  he  noticed  one  evening 
that  his  body  in  the  dark  gave  off  a  steady  light,  visible 
to  a  distance  of  one  hundred  yards.  When  his  body  is 
nude,  an  ordinary  newspaper  can  be  read  by  the  light 
emanating  therefrom  at  a  distance  of  six  feet.  He  is 
perfectly  well  and  unconscious  of  his  power.  Physicians 
regard  him  as  the  wonder  of  the  age  (March  7,  1888). 
These  cases  are  somewhat  analagous  to  that  of  the  face  of 
Moses  when  he  came  down  from  the  mount,  and  that  of 
the  Saviour  on  Mount  Hermon  in  his  transfiguration  ; 
though  the  causes  differ.  "  In  man's  body  the  image  of 
God  is  represented  in  a  material  form  !  In  the  Incar- 
nate Christ  the  Infinite  Deity  is  personally  united  with 
finite  matter,"  Dr.  Harbaugh.  So  far  as  our  finite 
nature  will  permit,  we  are  to  be  like  the  Saviour  in  our 
refined  material  outer  man  :  and  like  him  in  our  inner 
man's  mental,  moral,  and  spiritual  activities,  emotions, 
and  holy  aspirations. 


WHAT  18  MEANT  B  Y  HADES?  349 


CHAPTER  LXIX. 

WHAT    IS    MEANT    BY    HADES? 

631.  "But  shall  we  know  our  friends  in  heaven? 
Why  not  ?  If  they  know  each  other  here  where  they 
know  only  in  part,  shall  they  not  know  each  other 
better  when  that  which  is  perfect  is  come  ?  Shall  the 
saints  in  heaven  who  are  near  and  dear  to  each  other 
and  in  some  respects  alike,  have  less  of  the  power  of 
recognition  than  when  here?  I  cannot  think  so. 

The  sexual  nature  and  relations,  and  the  consequent 
distinctions  as  husband  and  wife,  son  and  daughter, 
brother  and  sister,  will  not  be  found  there,  for  they 
shall  be  as  the  angels.  But  doubtless  the  bonds  of 
spirit  affection  in  its  most  exalted  sense  will  remain. 

"  The  fondest  associations  which  are  sealed  and 
sanctified  here  by  the  holiest  ordinations  of  God  can 
never  wear  away.  Fond  memory  will  bring  forth  its 
treasures  of  pleasure  from  other  days  of  earthly  sojourn. 
If  love  is  the  highest  and  holiest  form  of  activity  in 
God,  it  is  reasonable  to  suppose  that  it  is  the  most  per- 
manent emotion  springing  from  the  purified  nature  of 
man.  If  the  Saviour,  who  came  not  to  destroy  the  law, 
loved  John,  Lazarus,  Martha,  and  Mary  why  may  not 
the  saints  in  heaven  hope  to  love  their  former  intimate 
friends  with  a  tender  fondness  of  which  they  never 
dreamed,  when  they  shall  have  exchanged  the  loves  of 
earthly  life  for  the  higher  loves  of  heaven  ?  Bishop 


350     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

Foster  says  :  "  We  cannot  doubt  that  those  whom  we 
love  most  here,  love  most  purely  and  tenderly,  will  most 
likely  be  dearest  to  us  there.  They  will  still  be  our 
treasures.  All  that  they  ever  were  to  ns  will  be  remem- 
bered ;  the  hold  they  had  on  our  being  will  still  be  felt 
in  our  more  exalted  forms.  The  noble  purified  passion 
will  rise  into  more  exalted  and  holy  intensity.  The 
former  relations  will  forever  cease,  but  the  result- 
ing bond  of  affection  will  be  intensified  in  its  ceaseless 
activity  and  sacred  ness.  They  will  be  greatly  more  to 
NS  than  they  ever  were  on  earth,  and  more  to  us,  we 
may  venture  to  believe,  than  they  could  have  been  had 
they  not  been  bone  of  our  bone  and  heart  of  our  heart." 

632.  Man  is  a  social  being,  as  God  himself  is,  and  as 
such  must  have  society.  This  law  of  his  nature  will 
not  be  destroyed,  but  run  parallel  with  his  being. 
Social  magnetism  will  ever  draw  the  saints  together  and 
keep  them  clustered  around  the  Iamb,  the  great  moral 
and  spiritual  magnet  of  redeemed  humanity.  He  will 
be  the  center  of  all  centers.  There,  doubtless,  little 
groups  of  old  friends  will  "  gather  at  the  river  that 
flows  by  the  throne  of  God.''  The  sealed  fountains  of 
past  endearments  will  be  opened  afresh,  and  the  pure 
waters  of  delight  leap  forth  amidst  many  a  domestic 
circle  once  broken  by  the  thunderbolt  of  death,  but 
again  united  forever.  As  the  Saviour  gave  his  own 
life  a  ransom  for  all,  including  our  friends,  shall  we 
not  love  them  in  heaven  for  his  sake,  and  love  Him  the 
more  for  their  sakes  ?  But  perhaps  some  one  is 
asking,  Is  heaven  a  place,  and  is  the  element  of  time 
known  there?  The  question  is  quite  proper,  impor- 
tant, and  interesting.  I  answer,  Man  was  brought  into 
existence  to  be  a  citizen  of  time,  of  space,  and  of 


WHAT  Jti  MEANT  B Y  HADES*  351 

locality.  God's  heaven  may  not  be  localized,  but  the 
heaven  of  man  must  have  a  place  and  be  a  place.  As 
already  seen  in  the  Saviour's  ascended  glorified  body, 
there  will  be  refined  material  in  heaven.  All  material, 
however  attenuated,  must  have  extension,  and  material 
extension,  must  have  limitation.  However  boundless 
space  may  be,  the  creatures  of  space,  being  finite,  must 
have  boundaries.  Man  is  a  substantial  being,  both  as  to 
spirit  and  his  body.  He  must,  therefore,  have  place 
as  to  his  finite  spirit  and  room  as  to  his  material  body. 
To  the  same  extent  as  refined  matter  enters  into  the 
constitution  of  glorified  persons  will  they  require  that 
their  substantial  heaven  include  material  surroundings, 
and  these  will  doubtless  far  surpass  our  most  extrava- 
gant dreams  of  their  reality.  The  late  Dr.  Whedon 
said  a  short  time  before  he  died,  "Resurrection  is  the 
reunion  of  a  conscious  soul  to  a  body  by  it  vitalized/' 
The  saint's  home  is  a  Father's  House  with  many  man- 
sions in  the  New  Jerusalem,  John  xiv.  2.  "Neither 
Christ  nor  the  Apostles  contemplated  a  future  life  as 
anything  less  than  a  real  personal  existence — as  sub- 
stantial or  entitative  as  the  present,  but  purified  from 
its  gross  and  material  carnality.  Thev  entertained  and 

o  •/  •» 

tan glit  no  crude  or  mystified  ideas  concerning  the  soul's 
personal  identity  after  leaving  this  earthly  state  ;  nor 
hud  they  any  conception  of  a  future  spiritual  home 
that  did  not  involve  all  the  beauty,  reality,  and  per- 
fection of  the  most  exquisite  and  desirable  dwelling 
place  on  earth.  That  very  day  the  confiding  malefactor 
was  to  be  with  Christ  in  paradise — not  an  indefinable, 
formless,  impersonal  nonentity  called  soul  as  some  view 
it,  but  the  man  himself,  personated  by  "  thou." 
When  the  Saviour  promised  his  disciples  to  go  and 


352     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

prepare  a  "  place  "  for  them,  it  was  a  real  place — not 
a  mere  state  or  condition  as  some  would  have  it,  with 
neither  locality,  boundary,  nor  entitative  reality.  To 
assure  them  of  its  substantial  nature,  and  character, 
and  especially  of  its  extended  accommodations  for  all  his 
people,  He  declares  that  this  heavenly  home  is  to  be 
composed  of  innumerable  residences,  within  a  great 
residence — countless  homes  within  a  great  home. 
"In  my  Father's  House  are  many  mansions.'"'  This 
"House"  is  the  same  "building  of  God — an  house  not 
made  with  hands,  eternal — aionion — age-abiding  in  the 
heavens/'  of  which  the  apostle  speaks  as  the  dwelling 
place  of  those  whose  "earthly  house  of  this  tabernacle  ' 
was  soon  to  be  "dissolved."  Not  onlv  was  this 

M 

"building  of  God'  a  real  residence  in  the  apostle's 
estimation,  but  the  souls  which  were  to  make  it  their 
final  abode  were  nothing  less  than  real  men — the  inner 
men — who  had  put  off  or  left  the  outer  men,  or  their 
earthly  houses,  for  that  new  dwelling  which  had 
"foundations,"  in  the  plural,  as  its  "  many  mansions' 
naturally  required. 

633.  "  All  the  great  advocates  of  Christianity,  from 
the  times  of  the  apostles  down,  have  given  glimpses  in 
their  writings  of  this  substantial  view  of  a  future  state, 
while  some  of  them  have  written  whole  treatises  to 
prove  that  our  souls  will  be  as  truly  and  literally 
personal  and  substantial  in  the  next  life  as  they  are  in 
this.  Indeed  we  have  an  old  work  now  by  us  from 
the  pen  of  Martin  Luther,  affirming  and  insisting  upon 
this  spiritual  philosophy  of  substautinlism  as  positively 
and  unmistakably  as  does  any  contributor  in  the 
Microcosm"  -  Dr.  A.  Wilford  Hall.  Luther  was  not  only 
a  devoted  Christian,  but  a  distinguished  scholar,  and  a 


WHAT  is  MEANT  BY  HADES f  353 

great  reformer,  who  gave  to  the  German  people  the 
Bible  in  their  mother  tongue. 

634.  "  It  is  nonsense  to  say  that  duration  will  not 
extend  to  eternity,  and  that  the  lines  of  time's  longi- 
tude will  not  continue  into  the  map — the  unfinished 
map  of  heaven. "  But  perhaps  you  remind  me  that  in 
Rev.  x.  6,  the  angel  "sware  that  time  shall  be  no 
longer. ?J  I  reply  that  the  Greek  word  kronos  signifies 
space  of  time,  respite  or  delay,  limited  period,  marked 
duration,  and  this  is  the  uniform  meaning.  In  proof, 
I  call  your  attention  to  Rev.  ii.  21, where  it  is  translated 
"space;"  vi.  11,  "a  little  season;"  x.  6,  "  time  no 
longer;"  xx.  3,  "a  little  season;''  John  v.  6,  "a  long 
time;"  vii.  33,  xii.  35,  xiv.  19,  "a  little  while;"  Matt, 
xxv.  19,  "  a  longtime." 

The  verb  derived  from  kronos  is  kronizo,  and  kroni- 
zein  is  translated  "  delaveth  "  in  Matt.  xxiv.  48;  Luke 

*/  s 

xii.  45;  "  tarried/'  Matt.  xxv.  5;  Luke  i.  21;  and 
"tarry,"  in  Heb.  x.  37.  The  meaning  is,  "There  shall 
be  no  further  space  (of  time)  for  repentance,  no  longer 
respite  for  the  ungodly,  before  the  sounding  of  the 
seventh  trumpet.  Stroke  is  to  succeed  stroke,  and  that 
in  a  certain  limited  period,  all  will  be  finished." — Steir. 
I  think  it  is  unnecessary  to  give  more  references  to 
establish  the  position  I  have  taken. 

"Time  may  lose  its  metric  character,  and  be  no 
longer  measured  off  by  rolling  suns  into  days,  and 
months,  and  years,  and  space  may  continue  to  defy  all 
finite  attempts  to  comprehend  its  boundaries  and  bound- 
lessness, yet  if  there  is  time  for  "  a  half  hour  of  silence 
in  heaven,"  there  will  be  time  enough  to  drink  of  the 
water  of  life  clear  as  crystal;  and  partake  of  the  fruit 
of  the  tree  of  life.  Time  enough  to  inspect  the  city's 


354     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY 

foundations,  built  of  jasper  and  other  precious  stones; 
to  admire  the  pearly  gates,  to  walk  the  golden  streets  of 
the  New  Jerusalem,  illuminated  by  the  glory  of  God — 
by  a  light  resembling  that  of  a  jasper  stone  clear  as 
crystal,  Rev.  xxi.  11.  There  will  be  time  enough  to 
play  the  celestial  harps,  to -wave  the  palms  of  victory, 
and  to  sing  redemption's  triumphant  song.  Time 
enough  for  an  endless  day  of  hallelujahs,  loud  and  long, 
and  space  for  the  New  Jerusalem  with  all  its  measured 
furlongs. 

Though  our  eyes  have  not  yet  seen,  our  ears  have  not 
yet  heard,  nor  have  our  minds  yet  conceived  what  God 
hath  laid  up  for  his  children,  yet  we  know  that  it  is  an 
inheritance  incorruptible  and  undefined,  and  that  fadeth 
not  away,  reserved  in  heaven  for  all  those  who  are 
faithful  unto  death.  Although  we  know  so  little  about 
the  resurrection  of  the  dead,  I  believe  with  Dr.  Hall, 
that  the  time  is  coming  when  it  will  be  comprehended 
by  reason  as  it  is  now  accepted  by  faith.  And  I  hope 
the  present  effort,  imperfect  as  it  is,  will  tend,  in  some 
small  degree,  to  hasten  the  time.  And  I  further  hope 
that  this  endeavor  to  harmonize  the  resurrection  of  the 
dead  with  the  recent  progress  of  Christian  Science  and 
the  advanced  views  of  Revealed  Truth,  will  meet  with 
the  Divine  approval,  and  prove  a  source  of  comfort  to 
many  of  His  departing  children. 

HEAVEN — WHERE    IS   IT? 

635-  We  believe  the  true  and  full  idea  of  heaven  lies 
between  two  equally  false  conceptions,  viz.:  that  of 
exclusive  spiritualisticism  on  the  one  hand,  and  a  prevail- 
ingly materialistic  notion  on  the  other.  The  one  has 
deprived  us  of  our  Father — God — and  told  us  that  any 


HEA  YEN—  WHERE  IS  IT*  355 

nttempt  to  explain  the  divine  nature  is  "  absurd  and 
impracticable,"  and  have  given  us  a  cold  abstraction 
without  substantial  form,  a  something  of  which  we  can 
form  no  proper  conception!  The  other  has  even 
robbed  us  of  our  souls,  and  of  the  glorious  Being  who 
made  them!  We  have  not,  and  do  not,  so  read  our 
Bible,  the  highest  authority  heaven  could  give,  and  all 
that  humanity  needs.  We  believe  he  lias  so  revealed 
himself  "  that  they  might  know  Thee  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast  sent,"  and  thus 
secure  spiritual  life.  Jesus  said  "  he  that  hath  seen  me 
hath  seen  the  Father/'  John  xvii.  3;  xiv.  9.  We  do 
know  that  Christ  was  a  complete  manifestation  of  the 
Father  so  far  as  it  was  necessary  for  us  to  know  Him  in 
order  to  believe,  love,  obey,  and  trust  Him. 

We  firmly  believe  that  heaven  is  a  place  and  wisely 
located  somewhere,  and  that  it  contains  a  temple,  a 
throne,  and  a  very  large  house,  in  which  are  many  man- 
sions, John  xiv.  2;  Rev.  xx.  11,  etc.  But  we  have  not 
yet  been  made  acquainted  with  its  latitude  and 
longitude.  However,  we  believe  that  it  is  where  the 
will  of  God  is  solely,  constantly,  cheerfully,  energetic- 
ally, and  lovingly  done,  and  no  contrary  will  is  known." 
It  is  a  large,  beautiful,  and  artistic  place,  distinguished 
for  the  nature,  extent,  and  variety  of  objects  best  fitted 
to  excite  the  admiration  and  engage  the  attention  of 
redeemed  and  glorified  humanity.  It  is  a  place  of  all 
others  the  best  suited  to  the  refined  material  resurrec- 
tion bodies  of  the  redeemed,  and  perfectly  adapted  to 
their  immortal  souls'  celestial  surroundings.  As  they 
had  gross  material  bodies  here,  they  will  be  substituted 
by  refined  material  bodies  there. 

The  Holy  Scriptures  are  not  entirely  silent  respect- 


356      SUBSTANTIAL  CHRIST  f A  JY  PHILOSOPHY. 

ing  this  subject  of  such  absorbing  interest.  Tliey  tell 
us  of  the  way  to  the  place  by  pointing  us  to  the  "  Fore- 
runner who  passed  into  the  heavens/'  Heb.  iv.  14, 
" ascended  up  far  above  all  (visible)  heavens,  Eph.  iv. 
10,  into  heaven  itself,  now  to  appear  in  the  presence  of 
God  for  us,"  Heb.  ix.  24. 

There  are  already  there  of  our  kindred,  Enoch, 
Elijah,  Moses,  and  Christ  our  representative,  and  how 
many  more  we  know  not.  And  there  are  singers  who 
sing  the  "  Song  of  Moses  and  the  Lamb;"  and  harp- 
ers, and  very  many  students  of  truth,  for  all  will  know 
even  as  they  are  known.  Among  them  we  imagine 
Noah  the  patient  worker,  Moses  the  lawyer,  Daniel  the 
prophet,  Paul  the  philosopher,  still  puzzling  over  the 
depth,  and  length,  and  breadth,  and  height  of  the  love 
of  God  he  has  failed  to  measure;  and  Job  the  patient 
sufferer;  and  Jeremiah  the  weeping  patriot;  and  Ste- 
phen the  holy  martyr;  and  may  not  Plato  be  there  con- 
gratulating the  Apostle  Paul  on  his  glorious  victory  on 
Mar's  Hill  over  himself,  the  accredited  representative  of 
the  Grecian  philosophy?  For  further  information  the 
reader  is  referred  to  the  last  two  chapters  in  Revela- 
tion. 

Dr.  Norman  MacLeod,  just  a  few  minutes  before  he 
passed  away,  said:  "  I  have  glimpses  of  heaven  that  no 
tongue  or  pen  or  words  can  describe." 

"Vital  spark  of  Heavenly  flame, 

Quit,  ()  quit  this  mortal  frame, 
Trembling,  hoping,  lingering,  flying. 

Oh!  the  pain,  the  bliss  of  dying!  oh, 
Cease,  fond  nature,  cease  thy  strife 

And  let  me  languish  into  life. 


W. HA T  IS  MEANT  B  Y  HADES?  35? 

"  Hark!  they  whisper;  angels  say — 

'  Sister  spirit,  come  away.' 
What  is  this  absorbs  me  quite — 

Steals  niy  senses,  shuts  iny  sight, 
Drowns  my  spirit,  draws  niy  breath? 

Tell  me,  my  soul,  can  this  be  death? 

"  The  world  recedes — it  disappears, 
Heaven  opens  on  my  eyes,  my  ears 

With  sounds  seraphic  ring, 

Lend,  lend  your  wings!  I  mount!  I  flyl 

O  grave,  where  is  thy  victory? 
0  death,  where  is  thy  sting?" 

IMMATERIAL   SPIRITUAL   PERSONS   ASSUMING   MATE- 
RIAL   HUMAN    APPEARANCES. 

636.  "  And  the  Lord  appeared  unto  Abram,  and 
said,  Unto  thy  seed  will  I  give  this  land/'  Gen.  xii.  7. 
•'  And  when  Abram  was  ninety  years  old  and  nine,  the 
Lord  appeared  to  Abram,  and  said  unto  him,  I  am  God 
Almighty,  walk  before  me,  and  be  thou  perfect,  etc. 
And  Abram  fell  on  his  face  ;  and  God  talked  with  him," 
Gen.  xvii.  1-3.  Again  the  Lord  appeared  unto  Abra- 
ham by  the  oaks  of  Mamre,  as  he  sat  in  the  tent  door  in 
the  heat  of  the  day,  etc.  In  this  instance  three  persons 
appeared  as  three  men,  and  Abraham  entertained  them 
with  butter,  and  milk,  and  a  calf  which  he  had  dressed  ; 
and  he  stood  by  them  under  the  tree,  and  they  did  eat. 
It  was  on  this  memorable  occasion  that  Abraham  plead- 
ed so  long  and  earnestly  for  the  doomed  cities  of  the 
plain  ;  he  pleaded  as  though  the  people  were  his  nearest 
and  dearest  friends,  Gen.  xviii. 

"  And  the  Lord  appeared  unto  him  (Isaac),  and  said, 
Go  not  down  into  Egypt ;  dwell  in  the  land  that  I 
shall  tell  thee  of;"  etc.,  Gen.  xxvi.  2,  24. 


358      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

"  And  God  appeared  unto  Jacob  again  ;  and  Jacob 
set  up  a  pillar  in  the  place  where  he  spake  with  him,  a 
pillar  of  stone/'  Gen.  xxxv.  9,  14. 

The  Lord  met  with  Moses,  and  gave  him  a  commission 
to  fetch  his  people  out  of  Egypt,  Ex.  vi.  2,  3. 

The  angel  of  the  Lord  came  and  sat  under  the  oak, 
and  commissioned  Gideon  to  deliver  Israel  out  of  the 
hands  of  the  Midianites,  Judges  vi.  11. 

The  servant  of  Elisha,  whose  eyes  were  miraculously 
opened,  saw  the  mountain  "  full  of  horses  and  chariots 
of  fire  ;"  and  it  is  reasonable  to  conclude  that  he  saw 
charioteers  also,  II  Kings  vi.  17. 

When  the  angel  of  the  Lord  appeared  to  Manoah  and 
his  wife,  to  predict  the  birth  of  Samson,  while  they 
made  a  burnt  offering,  upon  a  rock,  the  angel  wrought 
"  wondrously  ;"  but  when  the  flame  ascended  from  off 
the  altar,  the  angel  ascended  in  the  flame,  and  Manoah 
and  his  wife  fell  on  their  faces  to  the  ground,  Judges 
xiii.  16-23. 

The  divine  Messenger  sent  to  the  care  of  the  three 
Hebrew  children  appeared  walking  with  them  in  the 
midst  of  the  fire,  Dan.  iii.  25.  And  an  angel  visited 
Daniel  in  the  lion's  den  and  secured  his  safety, 
Dan.  vi.  22. 

Moses,  after  fifteen  hundred  years'  residence  in  hades 
with  Elijah,  appeared  to  the  disciples  on  the  Mount  of 
Transfiguration.  Christ  himself,  previous  to  his  ascen- 
sion in  the  cloud,  could  be  visible  or  invisible  at 
pleasure. 

The  angel  of  the  Lord  visited  and  delivered  Peter  out 
of  the  prison,  and  out  of  the  hands  of  Herod,  Acts 
xii.  6-17. 

It  is  well  to    bear   in  mind   that   all   substances  and 


WHA  T  0  UGHT  TO  BE  ED  UCA  TED  ?  359 

bodies  that  do  not  possess  the  recognized  properties  of 
weight,  inertia,  physical  tangibility,  etc.,  and  which 
can  exist  and  operate  in  defiance  of  purely  material  con- 
ditions, are  immaterial.  All  spiritual  bodies  are  imma- 
terial and  therefore  are  not  impeded  in  their  activities 
by  material  surroundings. 

WHAT   OUGHT   TO   BE    EDUCATED  ? 

637.  ••  The  mind  acts  upon  the  body  through  its 
threefold  states  of  intellect,  sensibilities,  and  will/' 
To  educate  the  intellect  without  the  moral  affections  is 
to  render  a  person  capable  of  being  twofold  more  a 
child  of  the  devil  than  before.  The  Friends  are  the  only 
people  known  to  me  who  practically  realize  this  fact  and 
act  upon  it.  Owing  to  this  defect  in  our  educational 
system,  our  schools  generally  are  sending  out  more  edu- 
cated rascals  of  the  first-class  and  of  the  highest  order 
than  would  otherwise  be  the  case. 

"The  human  will  is  the  highest  element  of  the  mind. 
It  is  in  the  image  of  God,  and  perfectly  free  within 
finite  limits  ;  because  God  is  free."  It  is  the  seat  of 
sin.  The  influence  of  the  will  upon  the  body  is  very 
great ;  because  it  influences  all  the  other  elements  of 
the  mind,  sometimes  to  such  an  extent  as  to  prove 
fatal,  by  concentrating  more  nerve  force  on  a  given 
part  than  it  is  able  to  bear. 

The  proper  cultivation  of  the  human  will  is  one  of 
the  most  important  and  desirable  objects  to  accomplish 
early  in  life,  both  with  respect  to  the  body  and  the 
spirit.  Indeed  the  will,  the  moral  affections,  and  the 
reason  in  its  higher  realm,  demand  unremitting  atten- 
tion during  the  whole  course  of  education.  The  proper 
education  of  the  will  would  reduce  the  number  of  mur- 


360      SUBSTANTIAL  CHRIST  [AN  PHILOSOPHY. 

ders,  suicides,  quarrels  and  divorces.  The  reason  in  its 
application  to  visible  effects  resulting  from  invisible 
causes  is  almost  entirely  neglected.  This  ought  not  to 
be.  The  following  examples  will  perhaps  make  my 
meaning  clear  with  respect  to  the  required  cultivation 
of  the  reason  in  the  immaterial  field.  For  instance,  the 
steam  moves  the  piston,  the  piston  moves  the  machinery; 
though  we  cannot  see  the  cause  of  the  motion,  we  do  see 
the  visible  effects  of  it ;  but  we  cannot  see  the  steam,  yet 
we  know  it  is  the  cause  of  the  motion  ;  though  invisible 
it  is  real  and  substantial.  Again,  we  place  a  good  mag- 
net near  to  a  number  of  cambric  needles  and  a  general 
commotion  is  the  result;  though  the  magnet  is  kept 
apart  from  them,  they  quickly  follow  its  movements 
hither  and  thither;  we  see  the  effects  of  magnetism, but  we 
cannot  see  the  cause  of  the  activity  among  the  needles; 
though  invisible  it  is  real  and  substantial  to  our  higher 
reason.  Again,  a  man  is  noted  for  his  idleness,  for  his 
uncivil  and  harsh  treatment  of  others,  for  his  vulgar 
and  profane  language,  and  for  his  vicious  habits  ;  but  he 
has  become  the  subject  of  a  wonderful  change.  He  has 
become  industrious,  gentle  and  kind,  very  respectful  in 
language,  and  free  from  all  bad  habits.  What  has  pro- 
duced this  striking  change,  as  he  had  been  in  the  habit 
of  setting  at  defiance,  sometimes  with  oaths  and  curses, 
all  the  efforts  of  his  best  friends  who  sought  to  induce 
him  to  lead  a  better  life?  We  see  the  noted  effects  of 
some  invisible  cause  ;  and  that  cause  must  be  super- 
human, and  if  superhuman  it  must  be  divine,  and  if 
divine  it  must  be  immaterial  and  spiritual,  though  none 
the  less  real.  Every  effect  must  have  an  adequate 
cause,  though  not  necessarily  visible  or  tangible.  And  if 
neither  visible  nor  tangible,  it  is  as  certain  to  the  higher 


AGES  OF  MAN  '8  RECO  VER  T.  361 

exercise  of  reason  as  if  either  visible  or  tangible,  or  both. 
We  therefore  contend  that  any  system  of  education  that 
is  deficient  in  cultivating  the  will,  the  moral  nature, 
and  the  reason  in  its  higher  field  of  activity,  is  radically 
defective  and  ought  to  be  abandoned  for  a  better. 

AGES   OR   DISPENSATIONS    OF   MAN'S    RE- 
COVERY FROM  THE  FALL. 

FIRST   AGE. 

The  first  age  or  epoch  extended  from  the  creation  of 
Adam  to  the  drying  up  of  the  flood,  a  period  of  one 
thousand  six  hundred  and  fifty-six  years.  It  is  called 
"  the  world  that  was,"  and  "the  old  world,"  II  Pet.  iii. 
6 ;  ii.  5.  This  age  was  under  the  ministration  of  an- 
gels ;  but  it  was  a  complete  failure,  as  nothing  but  the 
uttter  destruction  of  the  human  race,  with  the  exception 
of  eight  persons,  could  arrest  the  havoc  sin  was  making, 
or  preserve  to  mankind  the  hope  of  redemption. 

SECOND    AGE. 

Though  the  second  age  of  the  world,  it  is  the  first  of 
"  the  world  that  now  is,"  and  is  known  as  the  Patri- 
archal age,  or  dispensation  ;  it  extended  from  the  dry- 
ing up  of  the  flood  to  the  death  of  Jacob,  a  period  of 
about  six  hundred  and  fifty-eight  years.  It  is  termed 
the  Patriarchal  age,  because  God's  dealings  with  man- 
kind were  specially  with  and  through  the  Patriarchs, 
Noah,  Abraham,  Isaac,  and  Jacob.  Each  one  of  these 
in  turn  seems  to  have  secured  the  special  notice  of  God, 
accompanied  by  divine  favors.  At  the  death  of  Jacob  this 
particular  mode  of  dealing  with  the  human  race  ended, 
and  his  descendants  were  together  designated  by  God  his 
"peculiar  people  j"  and  through  typical  sacrifices  they 


362      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY. 

were  reckoned  typically  "a  holy  nation  ;"  that  is,  they 
were  divinely  separated  from  other  nations  for  a  very 
particular  purpose,  accompanied  by  corresponding  and 
imperative  obligations ;  and  then  they  received  their 
national  name — "The  Twelve  Tribes  of  Israel," 
Gen.  xlix.  28;  xlvi.  3;  Deut.  xxvi.  5. 


THIRD    AGE. 

Wl 


The  Jewish  age,  or  the  Law  dispensation,  began  at 
the  beginning  of  their  national  life  at  the  death  of 
Jacob,  the  last  of  the  Patriarchs,  and  extended  over  a 
period  which  ended  with  their  rejection  and  crucifixion 
of  the  Messiah  on  Friday  the  15th  of  the  seventh  month  in 
4029£ — when  five  days  before  his  crucifixion  he  present- 
ed himself  to  them  as  their  King,  and,  being  rejected, 
he  declared — "Your  house  (temple)  is  left  unto  you 
desolate,"  Matt,  xxiii.  38,  From  that  time  Israel  was 
cast  off  as  a  nation. 

FOURTH   AGE. 

The  Gospel  Age,  or  Christian  dispensation,  extends 
from  the  death  of  Christ  to  about  A.I).  1898^-,  when, 
according  to  the  present  understanding  of  prophesy, 
is  to  begin  the  restoration  of  the  Jews,  and  the  com- 
pletion of  the  Gentile  times.  The  great  and  special 
object  of  the  Gospel  is  to  be  a  "  witness  "  to  all  nations, 
and  to  select  out  of  Jews  and  Gentiles  a  "  little  flock/' 
(Luke  xii.  32),  who  hunger  and  thirst  after  righteous- 
ness, and  thereby  become  the  called,  and  chosen,  and 
faithful — to  whom  it  is  the  Father's  good  pleasure  to 
give  the  kingdom.  They  only  constitute  the  true 
Christian  Church  of  which  Christ  is  the  only  Head  and 
Forerunner,  Epli.  v.  23  ;  Col.  i.  24  ;  the  true  Israel  of 
God,  I  Cor.  x.  18  ;  Gal,  vi.  16  5  Rom,  xii,  1, 


AGES  OF  MA N 'S  RECO  VEH Y.  363 

Six  thousand  years  from  the  Creation  of  Adam 
extended  to  the  year  1876  A.D. 

FIFTH    AGE. 

This  age  or  epoch  is  called  "  the  world  to  come/' 
Heb.  ii.  5  ;  vi.  5  ;  or  the  "  world  without  end,"  Isa.  xlv. 
17;  and  a  world  wherein  "dwelleth  righteousness," 
II  Pet.  iii.  13.  It  commences  at  the  Second  Advent  of 
Christ,  which  closes  the  harvest  of  the  Gospel  Age,  and 
is  called  the  Millennial  Age,  or  "  Times  of  Restitution." 
What  ages  may  follow  we  know  not.  It  has  not  been 
.revealed. 


364     SUBSTANTIAL  CHRISTIAN  PHILOSOPHY, 


CHAPTER  L. 

THE    UNIVERSE. 

639.  The  universe  is  the  multitudinous  expression  of 
the  mind  of  Elohim  ;  Divine  ideas  materialized  ;  the 
visible  form  of  Divine  thoughts,  specially  adapted  to 
our  physical  senses,  through  which  perception  is  stimu- 
lated, thought  produced,  reason  called  into  activity, 
and  the  imagination  incited  to  action.  The  works  of 
God  indicate  the  immaterial,  spiritual,  and  sublime 
nature  and  character  of  the  Infinite  Personalities  con- 
cerned in  the  creation,  which  is  our  pictorial  primer, 
designed  to  prepare  us  for  the  better  understanding  of 
revelation,  which  constitutes  our  divine  classics  and 
philosophy. 

SIZE   OF   THE   UNIVERSE. 

The  number  of  heavenly  bodies  is  too  vast  for  human 
comprehension.  To  form  some  idea  of  the  largeness  of 
this  earth  one  may  look  upon  the  landscape  from  the 
top  of  an  ordinary  church  steeple,  and  then  bear  in 
mind  that  one  must  view  900,000  similar  landscapes  to 
get  an  approximately  correct  idea  of  the  size  of  the 
earth.  Place  500  earths  like  ours  side  by  side,  says  the 
Copenhagen  Nordstjernen,  yet  Saturn's  uttermost  ring 
could  easily  inclose  them.  Three  hundred  thousand 
earth  globes  could  be  stored  inside  the  sun  if  hollow. 
If  a  human  eye  every  hour  was  capable  of  looking  upon 
a  fresh  measure  of  world  material  14,000  square  kilo- 


TRUE  SCIENCE  AND  REVELATION.  365 

meters*  large  that  eye  would  need  55,000  years  to  over- 
look the  surface  of  the  sun.  To  reach  the  nearest  fixed 
star  one  must  travel  33,000,000,000  of  kilometers,  and 
if  the  velocity  were  equal  to  that  of  a  cannon  ball,  it 
would  require  5,000,000  years  to  travel  the  distance. 
On  a  clear  night  an  ordinary  human  eye  can  discover 
about  1,000  stars  in  the  northern  hemisphere,  most  of 
which  send  their  light  from  distances  which  we  cannot 
measure.  How  large  they  must  be  !  Round  these 
1,000  stars  circle  50,000  other  stars  of  various  sizes. 
Besides  single  stars  we  know  of  systems  of  stars  moving 
round  one  another.  Still  we  are  but  a  short  way  into 
space  as  yet  !  Outside  our  limits  of  vision  and  imagi- 
nation there  are  no  doubt  still  large  spaces.  The  milky 
way  holds  probably  at  least  20,191,000  stars,  and  as  each 
is  a  sun,  we  presume  it  is  encircled  by  at  least  fifty 
planets.  Counting  up  these  figures,  we  arrive  at  the 
magnitude  of  1,000,955,000  stars.  A  thousand  million 
of  stars  !  Who  can  comprehend  it  ?  Still,  this  is  only 
a  part  of  the  universe.  The  modern  telescopes  have 
discovered  more  and  similar  milky  ways  still  farther 
away.  We  know  of  some  6,000  nebulae  which  represent 
milky  ways  like  ours.  Let  us  count  2,000  of  them  as 
being  of  the  size  of  our  milky  way,  then  2,000  by  20,- 
191,000  equals  40,382,000,000  suns,  or  2,019,100,000,- 
000  heavenly  bodies. 

TRUE   SCIENCE   AND   REVELATION. 

640.  Passages  of  Scripture  that  imply  or  express  a 
relationship  between  true  science  and  revelation  :  Job 
xxvi.  7  ;  Psa.  xviii.  7,  13,  14  ;  xix.  1 ;  xxviii.  5  ;  Ixviii. 
8  ;  Ixxvii.  16-19  ;  xcvii.  3-5  ;  civ.  24 ;  cxi.  2 ;  cxxxv.  7; 

*  A  kilometer=about  five-eighths  of  a  mile, 


366      SUBSTANTIAL  CHRISTIAN  PHILOSOPHY 

cxliii.  5  ;  Isa.  v.   12,  13  ;  Jer.  x.   12,  13  ;  Rom.  i.  19  ; 
Heb.  xi.  3. 

FROM    D.    L.    MOODY'S  BIBLE. 

641.  JUSTIFICATION — a  change  of  state.  New  stand- 
ing before  God. 

REPENTANCE — a  change  of  mind.  New  mind  about 
God. 

REGENERATION — a  change  of  nature.  New  heart 
from  God. 

CONVERSION — a  change  of  life.      New  life  for  God. 

ADOPTION — a  change  of  family.  New  relationship 
toward  God. 

SANCTIFICATION — a  change  of  service.  Separation 
unto  God. 

GLORIFICATION — a  change  of  place.  New  condition 
with  God. 

Life  from  Christ — as  the  Source. 

Life  on  Christ — as  the  Support. 

Life  with  Christ — as  in  Fellowship. 

Life  like  Christ — as  the  Pattern. 

Life  for  Christ — as  the  Aim. 

SLEEPLESSNESS — CAUTION. 

642.  "  Avoid  bromides,  chloral  and  morphia  as  you 
would  a  rattlesnake.  If  a  clean  skin,  good  air,  good 
digestion,  bowels  regular,  and  proper  exercise  do  not 
induce  sleep,  take  the  tincture  of  the  white  passion 
flower  in  two  or  three-drop  doses,  in  a  little  pure  water. 
It  produces  a  quiet,  pleasant  sleep,  from  which  the 
patient  may  be  awakened  at  any  moment.  Even  in  the 
worst  form  of  sleeplessness,  that  associated  with  sui- 
cidal mania,  this  drug  will  produce  quiet  slumber,  from 
which  the  patient  awakens  with  a  clear  mind  and 


CONCLUSION.  367 

rational  thoughts.  It  is  excellent  in  convulsions,  spasms 
with  rigidity,  and  lock-jaw/' 

CONCLUSION. 

643.  The  Triune  God  is  the  fountain  and  ruling 
power  of  my  life,  the  moral  center  and  example  of  my 
conduct,  and  the  thought  of  whose  being  and  perfec- 
tions penetrates,  inspires,  and  sanctifies  me. —  Dr. 
Parker. 

THE  MASTER'S  QUESTIONS. 

"  Have  ye  looked  for  sheep  in  the  desert, 

For  those  who  have  lost  their  way  ? 
Have  ye  been  in  the  wild  waste  places 

Where  the  lost  and  wandering  stray  ? 
Have  ye  trodden  the  lonely  highway, 

The  foul  and  darksome  street  ? 
It  may  be  ye'd  see  in  the  gloaming 

The  prints  of  wounded  feet. 

"  Have  ye  folded  home  to  your  bosom 

The  trembling,  neglected  lamb, 
And  taught  to  the  little  lost  one 

The  sound  of  the  shepherd's  name? 
Have  ye  searched  for  the  poor  and  needy 

With  no  clothing,  no  home,  no  bread  ? 
The  Son  of  Man  was  among  them, 

He  had  nowhere  to  lay  his  head. 

"  Have  ye  carried  the  living  water 

To  the  parched  and  thirsty  soul  ? 
Have  ye  said  to  the  sick  and  wounded, 

'  Christ  Jesus  makes  thee  whole  ?' 
Have  ye  stood  by  the  sad  and  weary 

To  smooth  the  pillow  of  death, 
To  comfort  the  sorrow  stricken 

And  strengthen  the  feeble  faith?" 


INTRODUCTION. 


WHEN  the  writer  first  attempted  to  interest  young 
people  in  the  reformed  natural  science  called  the  "  Sub- 
stantial Philosophy"  he  did  not  think  of  making  a  book. 
But  he  was  intensely  desirous  of  guarding  them  against 
the  false  science  of  the  day,  leading  to  infidelity, 
materialism,  and  atheism.  Earnest  desires  being 
frequently  expressed  by  his  readers  to  have  the  subjects 
made  more  permanent  in  form  he  finally  decided  to  do 
so,  and  should  they  benefit  the  reader  as  much  as  the 
writer,  he  will  see  many  things  with  which  man  ought 
to  be  familiar  in  a  new  light ;  and  much  of  the  Bible,  as 
God  gave  it  to  us,  will  be  invested  with  new  interest.  The 
Kevealed  God  of  the  Divinely  Inspired  Scriptures  will 
be  a  thousandfold  more  endeared  to  him,  the  Saviour's 
kinship  will  be  more  greatly  prized,  and  the  material 
body  of  flesh  and  blood,  though  the  divine  masterpiece 
of  animal  creation,  and  displayin^infinite  wisdom  and 
artistic  skill,  will  appear  only  as  the  mere  earthly 
garment  of  the  "  inner  man"  made  in  the  image  of  God, 
and  designed  for  companionship  with  the  Son  of  God, 
and  association  with  angels. 

I  am  now  in  my  77th  year  and  must  soon  give  an 
account  of  my  stewardship,  and  I  do  most  earnestly 
pray  that  the  infinite  Father  of  humanity,  and  the 
great  Author  of  nature,  and  glorious  head  of  the  true 
Church  of  Christ  will  accompany  this  labor  of  love  in 
behalf  of  the  rising  generation  with  his  richest  blessing. 

THE  AUTHOR. 


INDEX 

TO 

DR.  KENT'S  SUBSTANTIAL  CHRISTIAN 

PHILOSOPHY. 

ESPECIALLY  DESIGNED  FOR  YOUNG  PEOPLE. 

This  index  contains  over  620  references,  being  a  complete  key 
to  many  very  interesting  and  abstruse  subjects  relating  to  Sci- 
ence, Theology,  Physiology,  and  Psychology  as  they  relate  to 
man  hero  and  hereafter. 

PARAGRAPH. 

Attributes,  specific 30 

common . .  , 28 

moral 29 

Bible 498 

enemies  of 499 

the  nope  of  the  world 500 

Bioplast 2,     48 

of  what  composed 48 

Brain 318,  320 

nature  of 321 

size  not  indicative  of  mental  power 322 

Chemism,  illustration  of 3,     90 

Christian  Workers,  Books  recommended  to 644 

Cohesion 82,  144 

an  immaterial  substance 83 

permeates  all  matter 84 

affects  gravity 85 

cause  of  properties  of  matter 86 

heat  antagonist  of 87 

better  name  proposed 88 

Corporeal 4,     49 

contrasted  with  incorporeal 50 

Colleges,  present  teaching  of 258 

Conscience,  what  is  it? 439,  482 

various  views  of 440 

perplexing  views  of 441..  442 


370  INDEX. 

PARAGRAPH. 

Conscience,  Darwinian  theory  of 443 

a  complex  product 445 

function  of  the  moral  sense „ 446 

moral  sense  and  intellect 447 

distinction  between  moral  sense  and  conscience 448,  449 

moral  sense  cannot  be  educated 450 

importance  of 451 

a  moral  idiot 45'2 

moral  faculty  a  binding  link 453 

understanding  and  judgment  in  relation  to 454,  455 

varying  conscience  no  certain  guide 456 

not  the  voice  of  God 457,  458 

neither  physical  senses  nor  mental  faculties  are  infallible.  459 

necessity  of  soul-culture 460,  461 

necessity  of  Divine  Revelation 462 

Revelation  must  be  heartily  received 463 

state  of  the  heathen  philosophers  and  Jewish  doctors. 464,  465 

an  unsafe  guide 466,  468 

effect  of  an  evil 469 

religious  persecutions 471,  474 

an  enlightened 475 

effect  of  guilt  on 476,  478 

Consciousness 424,  432,  482 

Corporeal 4,  49 

Correlation r 5 

Death 556,  559,  560,  563,  566 

Dispensation  of  man's  recovery 386 

Elasticity  37,  depends  on  cohesive  force 38 

Electricity 91,  129 

what  is  it? 92 

its  essential  nature 130 

it  pervades  all  matter 112 

speed  of 92 

how  produced 93 

positive  and  negative  only  apparent . .  94 

may  be  transformed  into  other  forces 95 

silver  best  conductor 96 

generated  by  dynamo 97 

evolves  light 99 

heat 100 

conversion  and  re-ccm  version  of 101,  104 

one  form  of  energy 102 

mentioned  in  the  Bible 128 

animal 105 

produced  by  brain,  nerve,  etc 106 

does  it  blend  with  the  life-force? 107 

imparts  vigor  to  vitality 108 

a  remedial  agent Ill 


INDEX.  371 

PARAGRAPH. 

Electricity,  largely  expended  on  the  involuntary  functions  of 

life 112 

affected  by  study,  grief,  etc 113 

a  bond  of  union  between  mind  and  brain 116 

affected  l>y  drought  and  heat 118 

action  on  the  stomach 121 

action  on  blood 122 

diminished  in  cholera  centers 123 

passes  off  with  the  heat  of  the  body 123 

indispensable  in  the  production  of  heat 124 

differs  from  magnetism 126 

Energy,  divine,  miraculous 336 

the  glory  of  the  church 337,  339 

constant  inflowing  of 340 

never  failing  fountain  of 341,  352 

Entity,  and  examples  of 7,  51,  52,  54,  etc. 

Evolution 8 

Ego 6 

Faculty 350 

Faith 265,  413,  485,  488 

saving 489,  493 

"Amen  "  is  derived  from  its  root 494 

Forces,  substantial    45 

properties  of  matter  the  result  of 46,  47 

heat,  sound,  magnetism  are  immaterial  forces 63,  64 

physical  classification. 267 

cause  of  motion 268 

the  energy  of  an  all  wise  Creator 270 

Gravity 131,  133 

does  not  affect  immaterial  substances 134 

seeks  a  union  with  the  gravital  force  in  the  mass   it 

attracts 175 

God,  the  Christian's 164.  332,  376,  643 

every  object  in  nature  is  a  materialized  thought  of 377 

the  mind  must  admit  a  cause  of  all  things 378,  380 

must  have  form 381 

is  a  most  exalted  substantial  being 382 

is  a  personality 383,  386 

offspring 387 

Christ  the  image  of  his  person 388 

is  located 389 

is  an  organized  spiritual  being 390 

how  he  may  be  located 391 

the  Bible  view 392 

the  triune  Elohim 394 

an  organized,  substantial  personality 395 

his  appearance  to  Abraham 396 

has  a  body,  life,  mind,  etc 405 

life  and  energy  are  implied 420 


372  INDEX. 

PARAGRAPH. 

Goodness 365 

Haeckel,  Prof  .'s  boasting 76,     77 

his  logic 259 

Heat 135 

sun  as  a  source  of 136 

sun-rays  not  hot 137 

manifested  by 138 

an  active  force  of  nature 139 

radiation,  etc. ,  of 140 

capable  of  condensation 141 

somewhat  resembles  sound,  etc 141 

compared  to  divine  love 148 

animal 142 

Heaven,  where  is  it? 635 

Holy  Spirit,  sin  against 495 

unpardonable*  sin 496 

pardonabJe  sin 497 

's  energy  blends  with  human  energy 345 

is  secured  through  Christ  from  the  Father 366 

testimony  to 347 

Homogeneous 9 

Immaterial 59 

substances,  ascending  scale  of 67 

realm  of  substances 261 

substances ...«-. 262 

forces  classified 266 

light,  heat,  etc 270 

the  assumption  of  immaterial  forms 636 

Immortality 501 

if  God  is  immortal,  why  not  man  his  offspring? 502,  504 

different  meanings  of . . .    505 

Bible  view  of 506 

reward  of  the  righteous 507 

not  unreasonable 508 

demonstrated  by  science 509 

not  merely  undying  existence 510 

awaits  the  Christian 511 

Impenetrable . .    10,     61 

does  not  apply  to  all  substances 61 

Imponderable 12 

Incorporeal 49,     50 

I  nertia 13 

Invisible,  is  the  real,  58,  Heb.  xi.  3 1 

Intangible 14 

Instinct 317,  375,  470 

Light,  what  it  is  not 149 

how  manifested . .  150 

nature  of,  151 


INDEX.  373 


PARAGRAPH. 

Light,  not  a  simple  substance 152 

colors  of,  how  caused 156 

the  attributes  and  properties  of 154 

the  principal  source  of 155 

chemical  property  of 156 

colors  of 270 

cohesive  force  related  to 157 

related  to  the  organ  of  vision 158 

the  light  of  the  fire-ny 161 

is  independent  of  heat 162 

its  effects  on  nature 163 

compared  to  knowledge 164 

Living  body,  human,  sensitive  to  electric  changes 117,  119 

force  required  to  drive  the  blood  through  the  veins 

and  arteries  of 125 

carbon  passing  off  daily 143 

temperature  of 145 

the  lungs  expire  fatal  poison 147 

the  sense  of  smell 196 

the  extent  of  the  sense  of  smell 197 

faculties  of,  render  science  possible 263 

the  form  of 313,  314 

vital  forces  in 280,  397,  398 

about  1,700  Ibs.  of  food  required  yearly 529 

Magnet 127,  180 

to  magnetize  a  bar  of  steel 181 

value  of 182 

dynamo 98 

Magnetism 165,  168,  176 

transformed  into  electricity 97 

is  not  rotary  motion 165 

Sir  William's  folly  respecting 166,  167 

no  substance  in  nature  independent  of  it 169 

distinct  from  the  body  it  lifts,  but  pervades  it 171 

a  substance 172 

close  relationship  between  magnetism  and  electricity.  . . .  173 

overpowers  gravital  force 132,  177 

not  equally  distributed  over  the  magnet 179 

indebted  to  a  superior  force  back  of  it 269 

Man,  the  center  of  conflicting  forces 422 

the  "  outer  man,"  what  is  he  anatomically? 513 

bones 514 

muscles 515 

nerves - 516 

medulla  oblongata 517 

brain 518 

lungs 519 

blood 519 

solid  and  liquid 520 


374  IN D  fiX. 

PARAGRAPH. 

Man,  Chemically? 521 

Physiologically? 522 

organs  of  respiration 523 

stomach 523 

yearly  consumption  of  food 529 

some  part  of  the  body  always  in  motion 530 

what  has  my  personal  self  to  do  with  the  cast-off  body?. .  531 

heart 532 

rest 533 

constituents  of  blood 534 

office  of  blood 535 

food  necessary  to  supply  the  waste 536 

yearly  addition  to  the  blood 537 

poisons  generated  in  the  body 538 

skin 539 

number  of  pores 539 

number  of  square  inches 539 

miles  of  drainage  539 

hair 540 

protection,  etc 541 

implies  God's  care 542 

Scripture  references  to 543 

dynamically? 543 

Prof.  Huxley's  model 544 

in  his  relation  to  life : 545 

organic  nature  begins  with  the  cell 546 

what  is  finite  life? 547 

come  from  previous  life 548 

physiological  life 549,  550 

rich  man  and  Lazarus 607 

vital  germ  necessary 551 

created  life  only  can  exist  in  organic  form 552 

human  form  the  highest 553 

Huxley's  expectation 554 

average  duration  of  life 555 

Sir  Geo.  Stoke's  view 557 

definition  of  ' '  ne-phesh  " 558 

to  die 559 

the  difference  between  sleep  and  death 560,  561 

organs  of  involuntary  motion 562 

the  soul's  departure 563 

dying 564 

the  knowing  life  passing  away 565 

death  a  natural  process . .  566 

the  dead  body 567 

Material 15 

substances  ascending  scale  of 67 

realm  of  substance 260 

Matter 17,     18 


INDEX.  375 


PARAGRAPH. 

Matter,  essential  attributes  of 60 

all  matter  not  impenetrable 65 

is  dead 60 

cannot  pass  through  platinum  and  glass 174 

glass   more  impervious   to   material  substance  than  any 

known  body  of 178 

Mind 431 

attributes  of 115 

Mind-force 288 

forms  of 331 

rules  matter 299 

the  difference  between  man  and  brute. 301,  302,  406, 

423,  430 

human 303,  305 

soul  and  spirit 304 

distinct  forms  of  force  in  man  606 

distinction  between  soul  and  mind 426 

cell-force  directed  by  life-force 307 

nerves  the  train-ways  of 308 

the  design  of 309 

the  soul,  what? 310 

the  source  of 31 1 

the  basis  of . .    .      312 

center  of 318 

depends  on  the  make  of  the  brain 322 

directed  by 326 

one  of  the  grandest  manifestations  of 327 

a  finite  portion  of  divine  spiritual  energy 425,  426 

Mind-food,  nerves  adapted  to  carrying 324 

Momentum 20 

Motion 19,     68 

method  of  proof 69 

no  mechanical  effect  produced  by  it 71,     73 

velocity  of  motion  a  non-entity 74,     76 

Sir  Wm.  Thomson's  error 257 

Nerves 103,  110 

food  carriers  to  the  mind 324 

Non-entity 21 

Odor 185,  192 

seems  to  be  attenuated  matter 180 

seems  almost  to  rank  with  immaterial  forces.    187 

is  diffusive 188 

difference  of  sensitiveness  to 190 

some  birds  and  animals  very  sensitive  to 191 

origin  of . 193 

a  connecting  link 194 

its  possible  object 195 

Oxygen,  not  an  agent  of  vitality 120 

Perception,  sensuous , 183 


376  INDEX. 

PARAGRAPH. 

Perception,  logical 184 

Personality 22,  400 

of  God 329 

two  opposing  ones 332,  383,  385,  386 

Phenomenon 78,     81 

Potential 24 

Power  (dunamis)  , 348,  349,  353 

Property 23 

necessary  to  human  consciousness 33 

examples  of 32 

depends  on  cohesive  force. 35 

indicates  a  Supreme  Being 30,  140 

related  to  sensuous  consciousness 30,  41,     43 

Reason 265,  417 

Resurrection 568 

old  theologian's  view 569 

what  is  man's? 570,  571 

Adam  and  Eve 572 

entrance  of  sin.    573 

man  a  complex  being 574 

the  real  man ...  .575,  576 

the  material  body 577 

the  soul 578 

the  spirit , 579 

the  kind  of  body _ 580 

the  soul  body 581 

what  the  term  substance  includes 582 

the  outer  body  not  self -moving 583 

the  highest  finite  form  of  immaterial  substance 584 

the  Saviour's  demonstration 585 

Christ's  risen  body 586 

the  source  of  man's  being 587 

the  twofold  nature  of  man .  .    588 

spirit  life-germ 589 

extent  of  the  law  of  duality 590 

"  inner  man  "  591 

invisible  cause 592 

visible  effects 593 

the  Saviour's  lesson 594 

wonderful  change 594 

the  flag  of  materialism 586 

the  general  resurrection. . . 597 

what  is  it  to  die? 598 

no  particle  of  matter  can  cease  to  be 599 

what  is  death? 600 

death  unnatural  to  man 601 

death  of  serious  import 602 

sin  the  essence  of  spiritual  death 603 

physical  death  not  the  extinction  of  being 604 


INDEX.  377 


PARAGRAPH. 

Resurrection,  the  soul  in  the  intermediate  state 605,  607 

unconsciousness  in  sleep 606 

unconscious  sleep  not  the  object  of  Paul's  desires 608 

hades 609 

paradise 610 

nature  of  spirit 61 1 

"  outer  man  " 613,  614 

"inner  man" 615,  616 

Job's  hope 617 

identical  body  buried  not  raised. ...    618 

Christ's  body 619 

Bishop  Foster's  view  of 620 

Paul's  view  of 621 

Scriptural  sense  of  to  die 622 

the  dead  that  do  rise  again 62'! 

the  soul  retains  its  form 624 

Elijah 625 

the  Greek  fathers 620 

the  whole  drift  of  Scripture 627 

the  soul  not  unclothed 628 

the  saints  will  resemble  Christ 629 

the  resurrection  body 638 

shall  we  know  our  friends  in  heaven? 631 

man  a  social  being 632 

this  view  is  general 634 

duration  in  heaven 634 

Salvation,  plan  of 641 

Satan,  name  of 356 

nature  of. 357,  358 

a  personal  being. .    .  . 359 

character  of 360 

his  method  of  attack 361,  362,  363 

his  superhuman  intelligence 364 

how  to  aid  him 365 

his  malicious  nature 366 

his  acts  by  permission 367 

the  result  of  yielding  to. 368 

his  activity 369 

his  abode 369 

his  skill 370 

energy  of . 371,  372 

his  knowledge 373 

his  success 373 

his  agents 374 

Science ...  640 

Sleep 606 

Sleeplessness 642 


378  INDEX. 


PARAGRAPH. 

Solar  ray 104 

Soul,  an  entity 57,  414 

Soul,  an  organ  of  a  higher  force 323,  401,  404,  408,  411 

invisible 416 

Soul-senses 315,  316 

Soul  and  Spirit,  distinction  between 402,  403,  408,  409,  415 

Sound-force 198 

will  produce  vibrations  in  bodies 200 

not  perceptibly  impeded  by  contrary  winds 201 

produced  by  the  conversion  of  other  forces 201 

telephone  difficulty 203,  204 

heard  through  the  teeth 204 

chief  peculiarities  of 206 

limits  of  the  organ  of  hearing 206,  207 

requires  a  conducting  medium 208,  209 

velocity  of 210 

sympathic  vibration  produced  by 211,  212,  213 

interference 213,  214 

acoustical  turbine 215 

experiment  with 216 

Dr.  Hall's  explanation  of 217 

result  of  the  experiment 218 

bell  in  a  vacuum 219 

the  uniform  velocity  of  all  sounds 220 

speed  of,  varies  according  to  medium 221 

pulses  of 223 

similarity  between  sound,  light,  and  heat 222 

Sound,  the  baseless  wave  theory  of 225 

the  Pythagorian  theory  of 226 

its  advocates 227 

Tyndall's  theory  of 228 

consists  of  air-  pulses 229 

the  wave  theory  a  scientific  fraud 230 

what  does  it  require  us  to  believe? -. 231,  233 

Capt.  Carter's  demonstration 234 

wave  theory,  said  to  resemble  water  waves 235 

tympanic  membrane,  bending  in  and  out 236,  239 

Sir  Astly  Cooper's  testimony 240 

Sir  William  Thomson's 241 

the  locust's  pitch  of  sound 242,  243 

what  the  locust  is  assumed  to  do 244 

sound  only  travels  by  the  mechanical  shaking  of  the  air.  246 
Tyndall   makes   no   distinction   between   air-waves   and 

sound-pulses 247 

Dr.  Mott  on 248 

the  wonderful  locust  again 249 

Capt.  Carter  and  the  locust 250 


INDEX.  379 


PARAGRAPH. 

Sound,  Lake  Geneva  experiments 251 

a  visit  to  the  Wave  Theory  Jubilee 252,  253 

its  death  and  general  mourning 254,  255 

Spirit-force 328 

in  man 330 

four  forms  of 331 

the  Gospel  is  spirit  and  life 333 

the  giving  of  the  Holy  Spirit  was  the  birth  of  the  Hebrew 

nation  and  the  Christian  Church 334 

Adam's  spirt  form 335 

Christ  the  fountain  of 342 

the  Holy  Spirit  the  channel  of 343,  344 

Spiritual  realm 262 

Spirit,  instrument  of 403.  114,  118,  421 

Substance 18 

what  is  it? 62 

Terms,  definitions  of 4 

explanations  of 27 

Theologians,  error  of  classification  256 

Thought 423 

the  meaning  of,  as  used  in  the  product  of 427 

as  expressed  in  the  Bible 434 

in  nature 428,  429 

Time 26 

Tympanum. » 236,  239 

Universe 639 

Vision 158,  160 

extent  of 159 

primary  objects  of 160 

liable  to  error 160 

Vital-force 271,  288.  307 

life  germ * 272 

nature 273 

cannot  be  detected  by  man 274 

germ  more  durable  than  its  covering 275 

substance  necessary  to  life 276 

real  and  producing  power 277 

a  distinctive  principle 278 

the  nervous  system 279 

various  kinds  of  life 280,  545 

vitalized  cells 281 

human  life  germ 282,  283,  410 

finite  life  from  previous  life 284 

basis  of  physical  life 285,  286 

little  force  the  moving  cause 287 

life  blood 296 

indestructible 271 


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